Chapter 23 Yan Yuan 12th-1

harmony between man and nature The eleventh chapter of the next discussion "Advanced" has been finished. This is a commentary on the "Xue Er" of the previous discussion-the internal cultivation of the individual, and "Weizheng"-some facts that the individual can use externally.Now comes a big problem with Confucian thought. Yan Yuan asked Ren.The Master said: Restraining oneself and returning to propriety is benevolence.A day of self-denial and ritual, the world will be benevolent.Is benevolence up to oneself, but is it up to others? The study of benevolence in this section is the center of Confucius' thought.Let's start with the textual discussion. Yan Yuan asked Confucius what benevolence is. From this sentence, we thought, isn't the article "Li Ren" all about benevolence?When talking about "Liren", I have already said that this is a big problem, and we will study it slowly in the future.Now comes the "later" place. The benevolence in "Li Ren" talks about the form, function and phenomenon of benevolence.Sometimes the idea of ​​benevolence is emphasized, and sometimes the way of dealing with people and the world is emphasized, each is different.Now Yan Hui, the most proud student of Confucius, raised a general question: "What is benevolence?" He asked for a definition of benevolence.Confucius said that self-restraint and return to ritual are called benevolence.That's literally it.I used to read ancient books in private schools, and the teacher explained it in this way, and I was not allowed to ask again. Now I will explain it according to the old reading method: "A day of self-denial and rites, the world will return to benevolence." Confucius said that as long as one day self-denial and rites are achieved At this time, the whole world will return to the realm of benevolence.The following is extended to "benevolence depends on oneself, but others?" Ren is in your own body and mind, and it does not come from outside.Literally, we have interpreted it this way, which is the interpretation of "according to the text". "According to the text to explain meaning" is a Zen saying in Buddhism. Buddha,

The Buddhas of the future will all say: "I am wronged! I didn't mean that!" In other words, when we read a book, we must use the meaning of the language to find out the true meaning of thoughts and principles. , this is called knowledge.Just knowing how to write and write well is not necessarily knowledge. Let's discuss further: "Benevolence" is the center of Confucian thought, and there have been many explanations throughout the ages, especially the Confucianists of the Song Dynasty, Neo-Confucianism, focused on this "benevolence".However, in my personal opinion, the theory of "benevolence" taught by Confucianists in the Song Dynasty is no longer the true face of Confucian thought.The ones on the left stole from Buddhism, the ones on the right stole from Laozi and Zhuangzi, especially from Lao Tzu, and then combined them for their own.It is equivalent to stolen clothes, washed once and worn on my own body, saying that it is my own clothes. This kind of style is really short of breath.Confucians of the Song Dynasty talked about "sincerity" and "respect" every day. I think their basic attitude towards learning violated these two points, and they were neither sincere nor respectful.If you frankly say that this is based on the ideas of other schools, what is wrong with it?And it does not hinder their knowledge.For example, today it is not wrong to borrow the thoughts of a certain politician or philosopher from the West or France to explain a problem. Why do you still scold others for borrowing their thoughts?Just like some thieves nowadays, who take other people's money and kill them, what is this?Is this the way of "sincerity and respect"?Therefore, the benevolence explained by Song Confucianism is still problematic.

Secondly, as we mentioned, the "benevolence" explained by Han Yu is "benevolence is called benevolence".Some people in later generations misunderstood it, thinking that this is the thought of Confucius, that benevolence is universal love.In fact, Gong Sunhong, Emperor Wu of the Han Dynasty, first said that benevolence is love.The official definition of "fraternity is benevolence" is the thought of Han Yu, who is an expert in the study of Mozi. The theory of "universal love" is very important to Mozi. It can be said that it is the thought of Mohism. If it is strictly about academic thought, don't get it wrong, otherwise it is a joke.Therefore, learning can deceive all blind people, but there is no way to deceive a sighted person. Academics are such a strict thing.

In addition, at the end of the Qing Dynasty, Tan Sitong, one of the six gentlemen in the "1898 Coup", had a book called "Ren Xue" in his works, and I am afraid that the single volume is rarely seen.But now the book "The Complete Works of Tan Liuyang" released on the market contains all the content of "Ren Xue".In fact, the content of "Benevolence" basically starts from the Neo Confucianism of Song Confucianism, and then discusses the knowledge of Confucianism. These, after we have made a general introduction.Now turn around and study this "benevolence" itself.Yan Hui asked "benevolence", and Confucius replied that "restraining oneself and returning to the courtesy" is benevolence.What is "self-denial"?In modern terms, "psychological purification" means "self-denial".Today a classmate, who has also listened to my lectures for many years, is going to the United States. He came to say goodbye at noon. When talking about this issue, he asked how to overcome his troubles.His trouble is non-stop thinking.How to do not think about it all the time is impossible. People cannot think about it. I said that there is one thing that can be done at any time, which is called "thinking but not stopping". This is the realm of Zen.

Everyone should pay special attention here: For example, I am speaking now, and you are listening. At this moment, our physical functions and psychological feelings are all in use—the eyes are watching, the ears are listening, and we are sitting. Whether the chair is comfortable or not, the air is warm or cold, I can feel that there is something inside, and the thoughts are connected one after another.Our thoughts are like running water, one wave passes, comes again, passes again, comes again, it keeps going like this, and there will be a lot of random thoughts in the middle.But in retrospect, none of these many thoughts existed.For example, when we say "restrain oneself and return to the rituals", this sentence is a thought. After this thought has passed, we will talk about "restraining oneself and returning to the rituals", but it is not the first thought, but the second thought. Restraining oneself and returning to the rituals" is the third thought.That is what we said before, it means that we see a stream of water flowing, and on the surface we see a stream of water.And it has been flowing, but the wave that I saw at first glance has long passed, and there is a constant wave in front of me, but it keeps coming up from behind.When we look at an electric light, it seems that this light has always existed, but in fact this light is constantly dissipating and new light is constantly being added.The same is true for our thoughts and psychological functions. We seem to always have thoughts.In fact, let's analyze this idea: before

The previous thoughts have passed, but the later thoughts have not yet come. When we talk about "now", this thought has passed. quiet self-cultivation Well, we understand this principle, so we don’t want to control our thoughts. For example, when we want to calm down, we think “I’d better calm down” in our minds, but this creates another thought, so it’s best not to Go for the "I'd better be quiet" thought.Many people study Buddhism, Taoism, meditation, and kung fu, intending to calm their minds. How can their minds be calm?Some cross their legs, close their eyebrows and eyes, and keep silent, as if playing tricks. This is okay, but it is not a real "quiet" state.There is some help to the physiology, but if you say that this is tranquility, it doesn't make sense.Sitting there like this, you will have more random thoughts in your heart, which is not true "quietness".The so-called "true tranquility" requires a high degree of self-cultivation. As mentioned earlier, one can correct official documents while listening to reports, deal with urgent affairs, and manage a lot of things every day, while maintaining a peaceful state of mind.If we want to achieve this level of self-cultivation, we must first understand our own psychology. Thoughts are such a continuous past. Now we can experience it while sitting here. We ignore the past thoughts in front of us. The past has passed away. .For example, where are all our pains and afflictions?We often know that it is irreparable, but we just want to bring it back.The so-called regret is the past, wanting to get it back.For the future, why bother to think about it?Some people say I walk fast, I say I am "lazy"

You have to use your heart.” For example, when I go out and come here, the goal is Henglu, so I go straight to Henglu, and ignore the things on the way, and don’t think about it. But what many people see, hear, and When you encounter it, you can think about it a lot. If you can not think about it and keep this tranquility in your mind forever, you will be healthy mentally, and naturally healthy physically. This is an inevitable medical principle. Now come back to this topic, we Knowing that the past has passed and the future has not yet come, don’t worry about it. If we only talk about the present, there is no "now". If we say "now", this "now" will pass away immediately. Slowly experience it from this side , always maintain a peaceful state of mind, this peaceful state of mind, has been calm

So quiet that he was caught by the enemy today and wanted to be shot. What is the next show?If a bullet goes in here and comes out there, it must fall down, it's over!It hasn't come yet, so why be afraid?It's here, that's what it is, it's useless to be afraid, so why bother to be afraid?Enjoy now, be quiet. Therefore, many ministers and loyal ministers in ancient times, such as Wen Tianxiang, were just like this. We can see this kind of cultivation in Wen Tianxiang's biography.After he was arrested, he met a teacher on the road. He didn't know whether it was a Taoist or a Buddhist figure, but he didn't talk about it.He only said in the preface to a poem in his posthumous work that he met a strange person and taught him a "big light method" (this is something from Buddhism).Therefore, at that time he regarded life and death apart.After reading this biography, I realized that it is no wonder that Wen Tianxiang has such a high level of self-cultivation. Since then, he has completely disregarded the concept of life and death.

For example, from the point of view of Buddhism and Taoism, he has attained the Tao and attained kung fu, so he doesn't take life and death seriously, but what's so strange about it?It's nothing unusual, just like what we just discussed in our minds. Let's take another immediate example.Everyone is sitting here now, don't make any effort, and don't ask for silence.We have all heard the sound of the air conditioner, in fact, you have also heard it, but after I mentioned it, you paid attention; you also saw my movements; you also heard my voice.In the middle, you find a thing.Your mind is used so much, you can hear sounds, see, move, think, and know that you are thinking here, and you are sitting here.The thing that "knows yourself" is important, that is yourself, the "true face" of your true self, the real "self".

I don't know if my report is clear or not. I hope to contribute to everyone's self-cultivation and gain a little bit of self-cultivation. Only with this high level of self-cultivation can we handle major issues and take on major tasks. The first step just mentioned is relatively high.The second step is to pay attention to the word "restraint" in "self-restraint and restoration of rituals". Restraint means restraint, and if restraint continues, it contains the meaning of psychological struggle.For example, when I saw his beautiful tie, I wanted to take it over, but my reason immediately came: "Why am I so boring? I have such obscene thoughts!" This is Ke, a phenomenon of psychological struggle.In Zhuangzi's concept, it is called the "soldier of the heart", and the mind is using the army. The so-called struggle between the principles of heaven and human desires, in modern terms, is the struggle between emotion and reason, and we are in this contradiction all day long.How can we overcome self-denial? There are two sentences in the "Book of Books": "Only madness and restraint are holy, only holy delusions become mad." This "crazy" is different from the madness that most people think.According to the explanations of Buddhism and Taoism, ordinary "ordinary people" are crazy.If ordinary people can subdue their thoughts, they are in the realm of saints.In other words, if a person indulges his own thoughts, feelings, and concepts, he becomes an ordinary person.This is the culture of "Book of Books", which is earlier than Confucius, and it is the culture of our ancient ancestors. Confucius inherited the traditional culture, and this is where he came from. We can understand the word "restraint" in "restraining one's mind to become a sage". It is the "restraining oneself" that Confucius said.

After self-denial, the state of "ritual" is restored. "Li" is not the so-called politeness now, what is "ritual"? The first sentence of "Book of Rites" is, "Never be disrespectful, just like thinking." It means that we should be solemn and respectful anytime and anywhere.This "respect" is not the respect of salutation, but the prudence towards oneself in the heart, the state of maintaining self-denial and self-sincere respect. On the surface, it seems that an old monk is in meditation, paying attention to inner cultivation.The so-called etiquette refers to this realm.Developed from here, it is said to be polite to people and things, that is etiquette. This sentence in the "Book of Rites" is the highest state of life that talks about the unity of man and nature. "Self-restraint and return to ritual" is to overcome one's delusional thoughts, lusts, evil thoughts, and deviant concepts, and completely walk on the right thinking, and then the state of ritual is called benevolence.For example, in the poem of Song Confucian Zhu Xi: "Last night, the river was full of spring water, and the giant ship was as light as a hair. It has always been a waste of effort, but today it is easy to move." This shows his self-cultivation. It cannot be said that he has not worked hard, and he also He has worked hard for decades.Although Confucians of the Song Dynasty have many points of view that are worth considering, we should not deny what they are right. We just said that it is difficult to subdue one's own thoughts, keep a peaceful state of mind forever, and not be disturbed by outsiders.Here is Zhu Xi's experience. He has done decades of knowledge and self-cultivation. This kind of kung fu cannot be achieved immediately. It needs to be experienced slowly and worked hard.In this poem, he used a scene to describe this state: the troubles and sorrows in our hearts are like a stranded ship on the river, which cannot be dragged, but wait until spring, and the river gradually rises to a certain level. At this time, the boat floated naturally.The last two lines of the poem are the key point, and I usually spend a lot of effort—I want to push this boat, but all my strength is in vain, and I can’t move it at all. "The realm.At this point, it is equivalent to what Confucius called "restraining oneself, returning to ritual and becoming benevolent". "Jen" is explained in this way.Now we can have a concept, that is, the "benevolence" that Confucius replied has a real state, not an abstract theory, but a kind of cultivation of inner practical skills.Therefore, for those who really cultivate their hearts, the hardships in it are really like drinking water, knowing whether they are warm or not. Qiankun Ma Yimao Next, "One day self-restraint and ritual return, the world will be benevolent." If one day the realm of "self-denial and ritual return" is truly achieved, "the world will be benevolent."This problem is also very big. We can see the four words "heaven and man are one" everywhere, which has become an idiom.From a physical point of view, the sky is the sky, and humans are humans, and they are so far apart that they cannot get on without a spaceship, and they still cannot stand on it. What kind of unity is there?Is it the same as the sky if you cultivate to the unity of heaven and man?As far as the tangible sky is concerned, it is so empty, so can the state of mind be so empty?My heart is in a mess, how can it be as empty as the sky?These are empty names, catchphrases.But Confucius talked about the unity of man and nature, and there is a reason for it, that is, "the world belongs to benevolence".In fact, "the unity of man and nature" was proposed by Zhuangzi, and later Confucianism borrowed it.Zhuangzi also said that "the heaven and the earth are one finger, and all things are one horse." He expressed his point of view of the unity of mind and matter.These two sentences play out, another big paper. "Unity of mind and matter" is by no means materialistic or idealistic, but it can also be said to be pure idealistic. (It is different from the "idealism" of Western philosophy.) The "one finger" in "One Finger of Heaven and Earth" is not a finger, but a thing, which means one. "Everything is a horse" is a horse as a metaphor. The whole horse has a head, feet, tail, hair...etc.All the things in the world are like the head of the horse, the feet of the horse, the hair of the horse... and so on, when they are combined together, they are called a horse.A horse is not complete without its hair, a horse is not complete without its tail, and nothing is complete without a horse.From many to one, from one to many.That's why Master Hanshan's poem has the line "the universe is a hair on a horse", and the whole universe is a hair on a horse.Just like "a drop in the ocean" in our current literature, our life is just like a small bubble in the ocean, but even though it is a small bubble, it is also a part of the ocean.That's why we are asked to "know all things within oneself, the only one is a sage." This is what a famous young monk Seng Zhao said in the Southern and Northern Dynasties.He only lived in his thirties before he died, but his writings have influenced China for thousands of years.His famous work "Zhao Lun" integrated the three schools of Confucianism, Buddhism and Taoism.What he said is the real realm of a saint, cultivation—not theory—to the point of being one with the other.People and things are one source, one noumenon, but different phenomena.It's like in this room, we are all the same people, but we are different in the sameness.Because you are your body, your form, and I am my body, my form.But although everyone is different, they are all human beings. This is the reason why "the universe is one hair away from the other". "The world returns to benevolence" is to return to this kind of benevolent state where man and nature are one, and things and me are one.If you can really "restrain yourself and return to the rituals", you can reach (not in theory) the true state of unity of mind and matter, and all phenomena in the universe will meet with body and mind to become one.What is the realm of "settling"?Our thoughts are in disorder all day long, which is called "scattering" in Buddhism.When people are not thinking or distracted, they fall asleep, which is "drowsy".In other words, you just got dazed for a while and didn't fall asleep. This phenomenon is "fine drowsiness".Life is two phenomena, scattered or drowsy.The state of being neither distracted nor drowsy is "concentration", which is the state of kung fu cultivation, and this cultivation does not necessarily require alchemy or meditation.It can be practiced from the heart at any time, which is Confucius's "restraining oneself and returning to the courtesy, and the world will be benevolent." The "fixation" of Buddhism refers to phenomena, and the "benevolence" of Confucius refers to effects. At this stage of cultivation, there is no one who does not love people, and anyone who sees is good.Like this morning, I told my classmates who came to bid farewell to the United States to learn the spirit outside the Buddhist mountain gate. When I entered the temple, the first thing I saw was Maitreya Buddha with a big belly and a smile, with a horizontal plaque on it The four words "everyone is happy".Only the realm of the Datong world in the "Book of Rites" can be achieved, which is the realm of "I and Dian Ye" mentioned by Confucius.Everyone is fine, the world is peaceful, it’s great, everything is happy, there are no enemies, no worries, no pain.There is a couplet on both sides of the temple gate: "A big belly can tolerate things that are difficult to tolerate in the world. Smile often, and laugh at the ridiculous people in the world." This is the highest cultivation, which is the realm of benevolence. Therefore, the realm of benevolence lies in oneself, not looking for it from outside, not relying on some method taught by an old Taoist, and then obtaining some Tao, that is a deception in the world.It is not the way of Taoism, the Buddha of Buddhism, or the benevolence of Confucianism.Tao, Buddha, and benevolence are in each person's own body and mind, and they are the highest cultivation. They must be practiced by themselves, and they are definitely not given by others, nor are they taught by teachers, nor are they bestowed by Bodhisattvas. Great Light and Restoration When talking about "restraining oneself and returning to the rites for benevolence", it mentioned Wen Tianxiang's poem that he met a stranger and taught him the Great Light Law.Someone in the audience asked about the original poem and the general content of the Great Light Law.So let's stop here for a moment and talk about this issue. Yu Lingyangzi talked about the Tao and gave him a poem: "In the past, I loved the name of the spring, and I bowed to Li Gongqing. Under the green hills of Jiewu, Peng and Ying are close at hand. Invisible to people, the dust of the world suddenly meets each other.The industry wind blows catastrophe, and the snails fight for fame. Occasionally meeting Da Lu Weng, if there is an old world alliance.The words are few and far between, and all thoughts are light when you look up. Heaven and earth do not know old age, the sun and the moon make their essence.Human beings are yin and yang, originally from longevity. Point to nothingness and lead me back to Yuan Ming.A needle penetrates the door, and the bones are formed by nature. I am like a journey against the road, I want to walk on tiptoe for a long time.Hearing that the master is so wonderful, what kind of feeling does he suddenly return. "In the year of the year, the plow is single, the moon is red and bright, and the sun is on the beach. When I meet a stranger, I will use the great light to rectify the law. It's life and death, as if left behind.Make five words and eight sentences: "Who knows the real adversity, suddenly realizes the great light, the sun rises and the clouds are quiet, the wind subsides and the water calms down. Fame and fame are almost destroyed, loyalty and filial piety are great laborers.There are only heroes in the world, and gods are born immediately. " These two poems were written by Wen Tianxiang on his way to Beijing after he fell into the hands of the Yuan army. In his posthumous works, it is recorded that he wrote dozens of poems along the way, all of which are his feelings.From his poems and related works, as well as the historical records of the Yuan Dynasty, we can see that although he was a prisoner, he was very polite to him at that time, and even the guards of the enemy were very polite to him. In awe.Speaking of this, we have a feeling, to be a thoroughly decent person, his righteousness can indeed move people.At that time, many troops in the Yuan Dynasty escorted him, but they claimed to protect him and were very polite to him all the way.When passing through his hometown, he once took poison, hoping to die in his hometown, but he failed.At this point, his state of mind is of course very painful. During this process, he met two strange people, one is from Taoism, that is, Lingyangzi in the first poem above.This Taoist came to preach his Tao, just like everyone else, he knew that he was a loyal minister and must sacrifice for the country.So he taught him the true meaning of life, the righteousness of life and death, and the way to die comfortably.I hope he can be steadfast and keep the chastity until death.At that time, the enemy respected him very much and sent people to guard him, as long as he was not allowed to escape, so these people had the opportunity to approach him.After Lingyangzi preached, the two were about to break up, so they sent a poem. The title of the second poem: "Year: Zhuli Shanyan; Month: Chifenruo; Day: Yanfeng Beach." These are the recorded code names of the year, month, and day in ancient Chinese culture.The first "year: Zhuli Danyan" is the year of Jimao.Ji is Zhu Li, and Mao is Shan Yan. "Moon: Chifenruo" Chifenruo is an ugly moon.Ziyue is November of the lunar calendar every year, and ugly month is December. "Day: Yanfeng Ketan" This "Yanfeng" is Jia, "Yitan" is Shen, which is the day of Jiashen day.His other things are clearly written, so why use the words of ancient Chinese culture to record the year, month, and day?This is because he already has a lot of experience with this set of Chinese mysticism (the name of modern language, Westerners' knowledge of Taoism, Buddhism, or other ancient cultivation skills, called occultism.), so he has a lot of experience in the year, month, and day. The record, using the record method of ancient Chinese mysticism.He met a stranger on this day.The concept of strange people, such as strange people in novels, strange people, strange people or weird people, all refer to people who are different from ordinary people, that is, people with the right way.Instruct him the great light method.The word "instruction" is written very politely, which shows that he is very respectful to the person who preached to him.He himself said: "So death and life are as if they are left behind." At this time, whether it is life or death, it seems to be liberated.Originally, a button was buckled, but now life and death are completely disregarded, and I don't care about it. It seems that I have thrown away the thought of life and death.Even if the head is going to be beheaded tomorrow, it doesn't matter. It's like throwing away an old piece of clothing when you've worn enough.He has such a mind, and his self-cultivation is very high.So he wrote this poem in five words and eight sentences.The text of the poem is easy to understand: "Who knows the true adversity, suddenly realizes the great light." At this time, it is the righteous law of suddenly realizing the great light when you are really in adversity and your life is just around the corner. "The sun rises and the clouds are calm, and the wind subsides and the water calms down." This is the description of the state obtained by practicing the Great Light Law. At this time, his mind is suddenly enlightened, and it is the place where the so-called dangers and difficulties are fearless. "Fame and fame are almost destroyed, and loyalty and filial piety are great labors." These are the words he enlightened.From the point of view of Buddhism, fame and wealth in life seem to be very honorable in the human realm; from the standpoint of Buddhism and Taoism metaphysics, fame and wealth, everything in the world, is a shackle, which hinders the nature and destroys the pure light of nature. It's like wind, cloud, thunderstorm, blocking the clear sky. All careers in life and so on are Laosheng, and "Laosheng" is also a name in Buddhism. Life is busy and busy for a lifetime, which is called "Laosheng".Chinese Taoists and Buddhists have always had a concept that the so-called immortality and Buddhahood are all out of loyalty and filial piety.Once the foundation of humanity is solid, it is easy to learn Buddhism and Taoism.These two lines of Wen Tianxiang's poem "There are only heroes in the world, and gods will become immortals immediately." This is what it means. At this time, he was in a very happy mood.As mentioned above, the reason why Wen Tianxiang was able to escape completely between life and death is due to the Great Brightness Method.According to his own article, at this time, Chengren's will became more certain and no longer wavered. As for what is the Great Light Law?This is a troublesome question, a very troublesome, very troublesome matter.The Great Brightness Method is a method of cultivation in Buddhism.We said earlier that "restraining oneself and returning to the ritual, the world will be benevolent." If we take the principles of Buddhism, it can also be said that it is absolutely related to the Great Brightness of Buddhism.Now we push it away and don't talk about it. We are modern people, so we have to talk about it from the perspective of modern people. I just mentioned "Lao Sheng", no matter what, people are busy all their lives, that is Lao Sheng.There is also a term in Taoist literature called "floating life". Everyone has read Li Bai's "Preface to the Peach and Li Garden at a Spring Night Banquet", in which "floating life is like a dream, how about joy?" The concept and term "floating life" came from Taoism Yes, it has the same meaning as "labor life". Why do people feel that life is hard work?Regardless of whether you are rich or poor, you can't really possess the objects you work hard for every day and are busy in the end.For a rich man, it is remarkable that he earns more than ten million yuan every day, but it is not his to move around.Therefore, things in the material world must not be my "property", but only my temporary "belonging". It has a joint relationship with me, not that I can possess it, and no one can possess it. nowhere Some people don't need to study, they can see life clearly from some phenomena.As long as you go to the obstetrics and gynecology department, every baby holds the thumb with four fingers and holds it very tightly.When a person is born, he wants to grasp.Again Go to the funeral home to see the results and see that the hands of those people are all open and loose.People are born to want to grasp, but in the end they just can't grasp.Those who have lived in the southwestern mountains of the mainland have seen monkeys steal a grain of maize, pick one with their left hand, and put it under the right armpit, and then pick another with their right hand, and put it under the left armpit.In this way, the left and right hands are constantly picking, and the corn under the armpit is also constantly falling. At the end, when you walk out of the corn field, you only get one in your hand at most.If you are chased away, even one will be lost.From here, I can see life, picking bread along the way, but in the end it is not my own.From this, I understand what life is, no matter rich or poor, they are always caught like this, caught and then released, but in the end there is nothing Have.Come naked, leave naked, that's all. We have a clear understanding of the phenomenon of life and death. The pain and annoyance felt in the middle, such psychological emotions, come from the root of thought.Not talking about phenomena, but only pursuing the essence of thought is metaphysics.Now that we are sitting here, who can be without thought?It is impossible without thought. The Western philosopher Descartes said: "I think, therefore I am." He believed that if I have thoughts, I have me, and if I don't have thoughts, I don't have me.Western philosophy attaches great importance to the "thought". What kind of person is a person without thought?Of course there is a name, called "dead man", then I don't exist.Strictly speaking, this concept should be attributed to the scope of materialism. In our Chinese philosophy, Eastern philosophy, and Western philosophy, the "I" who can think is all intermittent "I".We have compared it with lights and running water.Sitting here now, you can realize that as long as you are sober, you must have thoughts.But turn around to reflect and experience, not a single thought, not a single thought is eternal.One by one passed quickly.The ideology in our mind, as long as we think of "I am now", it will pass away immediately, and the present does not exist.The future has not yet come, and when we say "future", it has already become the present, and this "present" passes away immediately.Like the waves of flowing water, one by one passed by.But very closely connected.This is a phenomenon caused by the function of human nature. Buddhism compares nature to the sea.Our current thoughts—including sensations and perceptions—are waves on the sea.One wave after another has passed, and it will not last forever.We look at human thoughts and feelings from here, and they will change no matter what.For example, if Zhang San loses his temper, let him lose his temper, and he will not lose it after losing his temper.It was this wave that passed.In this aspect, Buddhism tells people that this is "empty".All phenomena in the universe, including the phenomena of human psychological life, will pass away, and none of them will stay.There is a term for this in Buddhism called "impermanence".Things in the world are always impermanent and will not exist forever, but people who do not understand religious philosophy are different. He turns "impermanence" into "impermanence ghosts".In fact, "impermanence" is a term that means that things in the world do not exist forever.Therefore, human emotions are also impermanent and will not last forever.I love this stuff and it's gone in three days.This concept of "impermanence" is Indian culture, and it is also within the scope of Eastern culture. In Chinese culture, it is not called impermanence, but "change".Things in the world are changing anytime, anywhere, every minute and every second. There is no reason for the same, and it must be changing.In other words, the principle of change is about principles; the impermanence of Buddhism is about phenomena.The names are different, but the reason is the same.That is to say, people's thoughts and psychological waves will pass, so they think it is empty.This is negative, looking at life is pessimistic.Just like a monkey stealing a bag of grain, he came empty-handed, and then ran away empty-handed, getting nothing.This is the Buddhist concept of "Hinayana". The above is only half of what has been said, but it still makes sense. Not only is thought impermanent and empty, but this body and this life are all without self.May I ask which one is me?Buddhism believes that "I" is false, and there is no real "I".The Western Cartesian philosophy believes that the mind is the real self. As we have said before, this theory is wrong and still has problems.Now talking about the physical "I", there is no real self either. not mine According to Buddhism, our body is composed of the "four major elements".We often see the phrase "all four are empty" in novels.What are the "Big Four"? The "big" of the "big four" is the big category.In Buddhism, earth, water, fire, and wind are the four major elements, which are the four major categories.When it comes to the phenomena of the universe, the entire material world belongs to the "Earth Element"; the solid constitution of the human body such as flesh and blood also belongs to the "Earth Element". "Water element" refers to the water vapor, oceans, rivers, and icebergs in the universe, all of which are "water elements"; saliva, sweat, blood, hormones, etc. on the human body are also "water elements". "Huo Da" refers to heat energy.As for the "wind element", the physical world is the air flow; in the human body it refers to the breath.It can be summed up as the four elements. The universe and the human body are no more than these four categories. These are the four elements of Indian philosophy.In China, there is a similar concept of the five elements: metal, wood, water, fire, and earth.In India, besides the four elements, there is another five elements, which are earth, water, fire, wind, and space.The "emptiness" here is not the "emptiness" that has disappeared, but refers to the physical space.However, it is generally said to be the Big Four. Alright, now let's see, flesh and blood, heat, oxygen, which one is me?If the flesh is me, isn't the bone me?Everything should be me, even a single hair is me.If it is said that the head has a headache, the head is me, and the hands and feet will hurt like being hit, and this is "I" everywhere.If they are all "I", but in fact they are not "I".It's like when you go to get a haircut, you say cut my hair, but you don't say "cut me".Also, when the body is born, one day later, it has already aged one day.A few years later, the muscles and cells of the whole body have all been replaced due to metabolism, and he is no longer the person he was two years ago. Where exactly is "I"?Who exactly is "I"? "Who am I?Therefore, this physical body is considered "empty" by Buddhism.The four elements are empty, unreliable, impermanent, and forever changing.This is still negative. Dream empty flowers are not true How to switch to positive?As we said before, life itself is like the sea, and all the functions of our current life are just the phenomenon of the function of this nature.It's like one wave passes and another wave passes.Although this wave is impermanent and intermittent.However, one thing to note is that it is the entire sea that can make this wave.When the wind and waves are calm, the sea is still sea water, unchanged.Among all these changes, there is one constant.Just like the example just now, our thoughts, one thought after another, are impermanent and cannot be grasped.I thought "yes", so "yes" passed, but I want to think again, it is still able to come.So where is this constant thing?To find it is to search for the root of that life, the same body as that life in the universe, that fundamental thing.Once you find that thing, you will find that your own life itself is full of great light.The so-called "bright and pure" four words refer to the realm of the metaphysical noumenon. 我们拉回来讲，孔子的“克己复礼，天下归仁。”也是讲这样一个东西。大光明法的原则大概如此，理论还多得很。至于说我们如何才能做到身心随时随地进入大光明境界里去，那是另外一套方法。但方法离不开原则，如果我们真能进入这个境界中，对于生死之间，看得就如文天祥所讲的“脱然若遗”。对于现有的这个生命，死去或活着，看起来是一样的，没有什么分别。 因此，我们有时讲佛学提到，许多人误解了佛学的用词。如在佛学上经常看到“梦幻空花”这句话，在文学上看来很美，世界上一切的感情、人事等等就是这四个字。从这四个字的文学表面看，以为什么都没有。但不是没有，“梦幻空花”形容得非常好，不能说是没有。这就是哲学了。 当一个人在梦中，如果说“梦没有”，这句话不见得能成立。当我们在梦中的时候，并没有觉得梦是没有。所以在梦中的时候，伤心的照样会哭，好吃照样在吃，挨打照样会痛，这就不能说在梦中的为“没有”，当他在梦中的时候是有的。一个人在作梦的时候，不管在作什么梦，千万不要叫醒他，否则就是大煞风景。即使他梦中觉得痛苦，而痛苦中也有值得回味之处，这也是他的生活，何必叫醒他？（一笑。） 我们知道梦的现象，是在睡眠里头所发现的，感觉到的，醒来以后，自己一笑，说作了一个梦，是空的，那是闭着眼的迷糊事，张开眼睛，梦就没有了。事实上，我们现在张开眼睛在作梦。试把眼睛一闭，前面的东西就没有了。白天张开眼睛，心里构成了活动，也在作梦，并没有两样，现在闭上眼睛，马上前面的东西看不见了，如梦一样，过去了。昨天的事情，今天一想，也过去了，很快的过去了，那也是一个梦，很快的梦，和一张开眼就没了，在心境上是完全一样的。所以梦中不能 说它没有。 再说“空花”，虚空中的花朵，怎么看得见？人把眼睛一揉，可以看到眼前许多点点，那些点点本来没有，是揉出来的。可是在视觉上是看到了。拿生理学、医理学来讲，因为视神经被摩擦，疲劳了，充血压迫刺激以后，起了幻觉，虽然是幻，但却实实在在看到了。 刚才提到大光明法，就说了这么些拉杂的理论，把这些理论沟通之后，大概可以领略如何修养大光明法的功夫了。还有其他很多的方法，如学催眠术，现在也变成科学了。实际上以我们中国佛学、道家的立场看来，那还是旁门左道。外国人说它是科学，大家就说是科学；如果我们中国人来讲，讲死了也没有用。这真是怪得很，也是这一代文化的怪现象，我们应该注意的。 催眠术本来是印度的瑜伽术所演变。凡是练催眠术的人，第一步训练，是利用水晶球或人造水晶球、水银球，眼神注视球上的亮光，思想意志集中在球面亮光上，什么都不想，历经几个小时，纹风不动，非常的困难。这个训练完成以后，使他忘掉了自己，忘了身体，也忘了感觉。他的精神意志和这点亮光，完全合一了。用这股精神力量，可以影响到物质。 在中国过去早就有了，如夜里黑暗中可以看见东西。以前习武的人都要练，夜晚在一个门窗紧闭的黑暗房间中，点一支香，蹬好马步，注意香的那点火头，眼睛定住不能眨。练久了，香头的光慢慢会扩大，扩大到全室有光。最后不点香了，在黑暗中仍然看得见东西。拿现在的生理学，就很难解释。当然也有的练坏了，我曾看到过一个人，练得黑眼珠子凹进去，眼白凸了出来，但他非常有信心，再练三个星期又恢复了。以前武功练劈剑，手里执一柄剑，肩、肘两关节不准弯，和写毛笔字一样，就是运动手腕部分的关节向下劈。也是点一支香，在暗室中把香头劈成两半而火不熄。然后握一把豆子在手中，往空中抛出一颗，用剑劈成两半。到了这个程度，才可以学剑。再配上心、眼、手、法、步，要费很多功夫。然后练到眼睛不动，而对每一根竹竿的动态都看得很清楚。第二步用水泼眼，眼睛动都不动，这就是功夫。为什么讲大光明法，讲到这些东西？这些也是大光明法中练法的小术之一。文天祥遇到的这个异人传他是哪一路，我们不知道，不过，可以断言不是这些小术。 他的确是得了大光明法的心传，对生死看通我们所以说了这许多，就是前面“克己复礼，天下归仁。”这个观念引出来的。可是要做到“克己复礼，天下归仁。”很不容易，所以颜回又问了： 顿悟与渐修 颜渊曰：请问其目。子曰：非礼勿视，非礼勿听，非礼勿言，非礼勿动。颜渊曰：回虽不敏，请事斯语矣！ 颜回说，这个道理很深，很难，总要拿一个章法，一个引子给我们入手，或者可以进入“克己复礼”的境界。因此孔子才告诉他“非礼勿视，非礼勿听，非礼勿言，非礼勿动。”四个消极的规范。就是从眼睛、耳朵、嘴巴、身体严格的管束自己。由外在规范，薰陶自己。刚才报告的催眠术、瑜伽术，也是走的这个路线，佛家的打坐入定也是这个道理。这是实际的修养功夫的一种方法。 在理论上则很难说了，“非礼勿视”，哪一种是非礼的，不要去看呢？男人看见女人穿了一件衣服很好看，多看一眼，如果老古董的先生们，或者一板一眼的理学家，认为这个不成，非礼勿视！这就很难讲了。只是看看这件衣服的新奇，并没有别的意思，怎么是非礼呢？一定说这一看是非礼，那一看是合礼的，那就很难讲了，那天下事情没有一样可看的，首先电视不能看，有些短裙子裸背露胸上场的，选美的，都不可以看了。“非礼勿听”，现在打开电视机、收音机播出来的那些歌曲，很多是“非礼的”，我们只好用棉花把耳朵塞起来了。所以讲理论实在很难讲。 但事实上我们要了解，根据，孔子的说法，并没有后世那样的解释，这样非礼，那样非礼。这里是方法，等于刚才讲的练催眠术，训练眼光的定，当然要非礼勿视，除了看一点亮光以外，什么都不能动。颜回听了这四个方法就说，这我就懂了。换句话说，“克己复礼”做到形而上最高的功夫是很难的，退而求其次，用这种方法困住自己，训练自己不敢乱动，先端肃起来。颜回说，我虽然很笨，不大灵敏，悟性不高，但是借外力薰陶内心的方法是懂了。我只好用这种方法，慢慢 去达到那个“克己复礼”的境界。 上面这一段是讲“仁”学。孔子的道统中心是建立一个“仁”。在这一节书里分成两半。“克己复礼”是讲真正的修养功夫，达到“仁”之体。“大学之道，在明明德，在亲民，在止于至善。”“在明明德”等于孔子讲“克己复礼”的道理；发出来的外用在“亲民”；最高的境界在“止于至善”，是原则。一下子“明德”明不了，所以要做功夫：“知止而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得。”后来得到什么呢？得到的就是“明德”。所以《大学》里的修养功 夫，和这里有相同之处。下面接着下来，就讲仁的用了。如果我们拿曾子的《大学》来比方着讲，等于上面这一节讲“明德”，下面就要讲“亲民”、“至善”的境界了，也就是要讲起用的道理。 Zhong Gong asked Ren.子曰：出门如见大宾，使民如承大祭。Do unto others, do not impose on others.在邦无怨，在家无怨。仲弓曰：雍虽不敏，请事斯语矣！ 大家还记得孔子弟子冉雍，孔子认为他有帝王之器，在学生当中可以当大领袖的人物。他来回仁，孔子告诉他的仁，就是由内心修养的道，发挥到外面作人做事的用，尤其是在政治领导原则下的“待人”之用。他告诉仲弓说：“出门如见大宾”，这在仁的修养就很难了。出门到外面去，人与人之间的接触，处仁的道理：对任何一个人要恭敬，有礼貌，不能看不起任何一个人。看到任何一个人，都像看到贵宾， 很有礼貌，很诚恳的，尊重任何一个人。尤其作为一个领导人，更应该如此，这是领导人的学问。当一个小小干部，马马虎虎还不要紧，当主管的则对任何一个人，即使对下面也应如此，非常尊重人家，这是很重要的修养。 为什么说这是作人处事的外用？在《大学》《中庸》里，却不是教我们“出门如见大宾”，而是教我们“慎其独也”。一个人在房间里，没有一个对象，自己都要庄重。这就是内在的修养合乎“非礼勿视，非礼勿听，非礼勿言，非礼勿动”的道理。而现在教冉雍的是外用，所以第一句话“出门如见大宾”着重于待人处世的态度修养。 其次，是讲做事的责任感。“使民如承大祭”。这个“民”就是群众。现代而言，是指对于一般老百姓，对群众社会的领导，为大家做事的时候，要负起责任，担负这个责任的态度，要“如承大祭”一般。古代对于祭祀是很慎重的事情。好比现代一个宗教徒到了教堂，心情就完全不同。对上帝、对祖先，那种心情多么庄重！多么肃穆！去拜菩萨、拜祖宗上香的时候，自然心里就诚敬。对于大众的事情，以这种心情，这种精神来处理。这就是仁道。 第三点则讲到居心、行事的大原则。“己所不欲，勿施于人。”自己所不愿意的事情，也替人家想想。我们普通一般人，大概都是这样：自己不愿意的，都推给人家，这是普通人的心理，人之常情，没有什么大错。不过假使我们要行“仁”道，扩充于为政之间，处人处事之际，那就不同了。你自己不愿意的，就要想到别人也不愿意。怎样使得人、事至于平和，就要“己所不欲，勿施于人。” 下面两句“在邦无怨，在家无怨。”就更难了，这两句是结论。这个“怨”字包括两点：一个是自己，一个是别人。这是人生哲学。我们每个人，自己心中都有好多的怨，即使对别人没有怨，也会怨自己的命真不好，碰到这样的时代，这样的环境。这是对自己的怨。第二，人与人之间相处，同事之间相处，长官与部下之间相处，彼此之间无怨恨心，没有什么遗憾的事，这个非常难。在原则上要先做到“己所不欲，勿施于人。”我不愿意做的，也应替部下设想，在他也是不愿意做的。譬 如一个任务交下去，要告诉他，这是很痛苦的，要抱牺牲精神的，你愿意不愿意？这是在行政之间。当然，领导部队作战时，那情形又不同，那是另外一回事了。做到了于己于人都无怨尤，就是真正的“仁行”。冉雍听了以后说，我虽然没有高度的智慧，但是我会朝这方面努力。 说到这里，我们看到这位的编辑实在了不起，所以我说它始终是一贯的。它第一段讲内在的修养，形而上的“克己复礼”，教诲的对象，是得孔门道统真传的颜渊。讲到外用的对象，则是孔子认为帝王之才的冉雍。下面这段是谈对于“仁”道的一般修养。 司马牛的问题 司马牛问仁。子曰：仁者，其言也讱。曰：其言也讱，斯谓之仁矣 乎？子曰：为之难，言之得无讱乎？ 司马牛问仁，孔子的答复又不同了。他说，有仁道的人，在讲话的时候，不随便说话。这个“讱”就是后世所谓说话忍一点，慢慢来。由这一句话看来，司马牛可能有放言高论的习惯，所以孔子教他不要随便说话。司马牛就说，讲话慢一点，不随便放言高论，这样就叫作“仁”吗？这个很容易嘛！孔子说，你不要看得容易，真做起来很难。这是孔子在教育方面，针对学生的个性、行为，某一个缺点，加以纠正。接着司马牛就问君子。君子在中国古代文化中——尤其是儒家的观念里，差 不多是一个完整人格的代名词。 Sima Niu asked the gentleman.子曰：君子不忧不惧。曰：不忧不惧，斯谓之君子矣乎？子曰：内省不疚，夫何忧何惧？ 他问孔子怎样才够得上做为一个君子。孔子道：“不忧不惧”。我们听了这四个字，回想一下自己，长住在忧烦中，没有一样不担心的，我们怕自己生活过不好、怕工作没有了，大而言之，忧烦时代怎么变？小而言之，自己的孩子怎么样？一切都在忧中，一切也都在怕中。透过了“不忧不惧”这四个字的反面，就了解了人生，始终在忧愁恐惧中度过，能修养到无忧无惧，那真是了不起的修养，也就是“克己复礼”的功夫之一。司马牛一听，觉得这个道理很简单。他说，只要没有忧愁，也没有恐惧，这就是君子？以现在社会来说，街上这样的人太多了，到那些较低级的纯吃茶地方去看看，那里的人既不担心又不害怕，没有钱用就抢一点，那都是君子吗？孔子知道他弄错了，告诉他不忧不惧是不容易的，要随时反省自己，内心没有欠缺的地方，没有遗憾的地方，心里非常安详，等于俗话说的：“平生不作亏心事，夜半敲门鬼不惊。”内心光明磊落，没有什么可怕的，有如大光明的境界，那时一片清净、祥和。孔子所讲的不忧不惧是这个道理，并不是普通的不忧不惧。 这里有三段司马牛的问题。下面是第三段： 四海之内皆兄弟 司马牛忧曰：人皆有兄弟，我独亡。子夏曰：商闻之矣：“死生有 命，富贵在天。”君子敬而无失，与人恭而有礼，四海之内，皆兄弟也。君子何患乎无兄弟也？ 这里的答话是子夏说的，不是孔子说的。但我们常常看到有人写文章，说“四海之内皆兄弟也”、“死生有命，富贵在天。”是孔子说的，这又弄错了。近几十年来，大家攻击中国文化几千年来受这两句话的影响太大，说中国人喜欢讲宿命论，受了这种思想的阻碍，所以没有进步。实际上这是中国文化，东方文化，人生哲学中最高的哲学。 “命”是什么？“天”又是什么？在中国哲学中是大问题。后世的观念，对于所谓“命”，以为就是算八字的那个“命”、看相的那个“命”、宿命论的那个“命”，这就弄错了。这不是儒家观念的“命”，而儒家观念中的“命”，是宇宙之间那个主宰的东西，宗教家称之为上帝、为神、或为佛，哲学家称之为“第一因”，而我们中国儒家强调之称为“命”。这样说来，不就简单了吗？所以这“命”与“天”两个东西，可以讨论一生的，也许一生还找不到它们的结论。“命”是什么东西？ 在宇宙间生命有一个功能——用现在科学的观念称它为功能。人的生命的功能很怪，因此发展出“宿命论”。 我的医生朋友很多，中医也有，西医也有。我常对他们讲，天下医生都没医好过病，如医药真能医好病，人就死不了。药只是帮助人恢复生命的功能。有一位医生朋友，在德国学西医，中医也很懂。我介绍一位贫血的同学去就医，这个医生朋友说什么药都不要用，要这病人多吃点肉，多吃点饭。他说世界上哪里有药会补血的？除非直接注射血液进去，一百西西注射进去，吸收几十西西就够了，其余变成渣滓浪费了。西医说打补血针是补血的，中医说吃当归是补血的。补血的药只不过是刺激本身造血的功能，使它恢复作用。与其打补血针，还不如多吃两块肉，吸收以后，就变成血了。所以中国人有句老话：“药医不死病，佛度有缘人。”所以用药医好的病，能够不死是命不该死。有一个病始终医不好的，这个病就是死病，这是什么药都没有办法的。所以我和医生朋友们说，小病请你看，生了大病不要来，你们真的医不好。这就是说生命真是有一个莫名其妙的功能，作战时在战场上就可以看到，有的人被子弹贯穿了胸腹，已经流血，但在他并不知道自己已受伤时，还可以冲锋奔跑，等他一发觉了，就会立刻倒下去。等于我们做事时，如果在紧张繁忙之中手被割破，并不会感觉到痛，但一发觉了，立即就感到痛，这种精神的、心理的作用很大。胸腹贯穿了，在发觉以前，中间这段时间，还可维持一下，向前奔跑，这个维持住生命的东西，也是“命”，而命的安排就非常妙。 关于富贵，孔子也说过，大家都想发财，但发财很难。我也一辈子想发财，我什么都不怕，就是怕钱，可永远发不了财，想尽办法也没有用。所以干脆不去想办法，晓得“猴子摘包谷”摘不到的。年幼时家乡有个人，专门为出丧人家抬棺材，夜间就敲更，非常穷。有一次几个月没见到他，后来又见到了，问他到哪里去了。他说意外地得了一笔钱，本想过一段舒服的日子，不料生了病，把钱医光，病也好了，还是和以前一样穷。当时听了就让它过去了，后来人生经验渐渐增加，就想起这个人。中国人的话“小富由勤，大富由命。”不可强求。这里子夏劝司马牛不必过分悲哀。因为司马牛有两兄——向趔、向巢，他们在宋国作乱，司马牛想劝阻也没有用，所以才有这样的感叹。于是子夏就劝他放开胸怀，冥冥中自有命运的安排，不要为两个亲兄弟担心。即使没有兄弟，朋友就是兄弟，朋友同学们相处融洽，无异亲的兄弟。但交朋友要敬而无失；在上论中孔子也曾说的“久而敬之”这句话，就是交朋友的大原则。朋友交得越久，越亲近了，就要越诚敬。相互间要保持一段 恰当的距离，同时相处时要尽量避免过失，这样一来，到处都是好朋友、亲兄弟，那怕没有兄弟？不但个人关系如此，领导部下同事，也是同样的道理。 自知者明 子张问明。子曰：浸润之谮，肤受之诉，不行焉，可谓明也已矣。浸润之谮，肤受之诉，不行焉，可谓远也已矣。 子张问什么是“明”？孔子就答复他上面的两句话，这是我们要注意的。尤其是年轻朋友们前途无量，更要注意“浸润之谮，肤受之诉。”这八个字。将来领导别人，乃至朋友同事之间的相处，是很难避免的。 “浸润”就是“渗透”手段。“谮”是讲人家的坏话。“肤受”就是皮肤表面上的一点点伤害。“诉”是心理上的埋怨、攻击。“远”，就远离错失了。 我们看历史上和社会上许多现象，尤其当过主管的，更体会得到，许多人攻击的手段非常高明。一点一滴的来，有时讲一句毫不相干的话，而使人对被攻击者的印象大大改变。而身受攻击的人，只觉得好像皮肤上轻轻被抓了一下而已。所以这八个字，特别要注意。自己千万不要这样对人，同时自己也不要听这些小话进来，尤其当长官的，对于这些小话不听进来，是真正的明白人。但作明白人很难，尤其作主管，容易受蒙蔽，受人的蒙蔽，要“浸润之谮，肤受之诉。”在你面前行不通， 你才是明白人，这是孔子对于“明白人”的定义。做到这一步，才会远离错失。至于老子所讲的“明白人”又进一步了，老子说：“知人者智，自知者明。”能够知人，能够了解任何一个人的人，才是有大智慧的人，能够认识自己的，才是明白人。人都不大了解自己，对别人反而知道得清楚。因此在老子的观念中，“明白人”并不多。 上面都是讲个人“仁”的修养，包括了内在的和外用的，下面又转了一个气势。 Unite as one 子贡问政。子曰：足食、足兵，民信之矣。子贡曰：必不得已而去，于斯三者何先？曰：去兵。子贡曰：必不得已而去，于斯二者何先？曰：去食，自古皆有死，民无信不立。 这是孔子的政治哲学，能不能绝对奉行得通，就要斟酌时代与环境的情势。儒家政治道德的理想非常高，是对的，但是懂了以后用起来，还是要知道权宜、变通，不能太迂腐。 子贡问领导政治的道理。孔子的观念有三个：“足食”，包括经济、政治、社会的安定；大家有饭吃、有衣穿、生活好。第二“足兵”，国防的建立。能够做到“足食足兵”，还要使人民对他信赖。这几件事做起来很难，以现在观念看，牵涉的范围太广太广。子贡就说，假使时代的环境，到了没有办法完全做到的趋势，要在这三件事之间少做一件的时候，应该先去掉哪一样？孔子说，先去了军事经费，缩减人事预算。子贡说，万一碰到这时代中，一个国家非常贫穷困苦，把军事经费撤销了，还不能维持，对于足食与立信这两点，又应先去哪一项？孔子说，那宁可牺牲经济建设，大家穷，乃至没有饭吃都可以，唯有一个政治大原则中的“信”，必须坚守。人民对政府的信心坚定，然后才能产生力量。 内外兼修之谓美 下面一节，讲到文质之辩。 棘子成曰：君子质而已矣，何以文为？子贡曰：惜乎！夫子之说君子也，驷不及舌。文犹质