Chapter 56 Fifty-six Guiren

The beginning of "The Analects of Confucius? Yan Yuan" said: "Yan Yuan asked about benevolence, and the master said: "Restraining oneself and returning to ritual is benevolence. One day, self-restraining and returning to ritual, the world will return to benevolence." Zhu Xi's commentary, focusing on benevolence, self and ritual, is "The man of benevolence is the virtue of the heart." "Self means the selfish desires of the body." , because there is a Taiji diagram in my mind, and there is a boundary between heavenly law and human desire.But just talking about a little bit here, we might as well take the meaning out of context and take what we need. It is indeed very reasonable to say that benevolence is the noble quality of the heart.Confucius also meant exactly this, saying that if everyone can exercise restraint and act in accordance with the rules of reason, society can become a society of benevolence, and it won't take long. As long as we do this, we will see immediate results.What is a benevolent society?It is a person in society, and all actions are in line with the requirements of benevolence. This requirement is.A benevolent person "loves others", "Establish others if you want to be established, and achieve others if you want to achieve yourself", "Don't do to others what you don't want yourself to do to yourself".This is a high requirement in terms of morality, and it is an ideal for the whole society; as far as one is concerned, even if it still has to be counted as an ideal, it should always be an ideal that should be reluctant.What Mianwei asks for is "gui benevolence".Regarding the nobility and importance of benevolence in life and society, I have already said a lot when talking about "altruism" and "morality". Let me emphasize it, in the hope that it will be of some help to my own moral cultivation.

Again, it is because Gui Nhon is not easy.There is not much resistance.One is "profit".This is an all-inclusive name, and there will be infinite number of divisions.But the nature is simple. It refers to all the conditions that can make the body survive, and generally go one step further, to make the body happy and even satisfied. There are too many other things. A is like this, and so is B, and many things are limited, so it is inevitable that if A dies, B can't get it, and if B gets it, A can't get it.In such a situation, Xunzi's inference is to argue.But the requirement of benevolence is the opposite, which is letting.It's obviously hard, especially when it has big implications for survival and well-being.Second, there is another resistance to cheering up is "world style".This refers to the ethos that most people do everything for self-interest, or in order to get rich or enjoy themselves.We all know that atmosphere is the greatest force guiding life in a society.Take the tiniest attire as an example. How many new talents and beauties go out and about in public places without Western suits and high heels?What's more, when it comes to making a fortune, it's too difficult for Qu Yuan's people to be drunk and me alone to see wealth like floating clouds. Do not do unto others” runs counter to the benevolence.In fact, it is even worse than not letting it go. As we have seen and heard, there are a large number of people who exchange all they have for money.All of these can be the power to manage big and small matters, the power of holding a knife and stick, the skill of making various counterfeit products, etc. In short, they are all doing to others what one does not want.As a result, many people really posted it.After that, he must enjoy all the happiness in the world, show off the limelight in the world, or win the honor that everyone envies.The world is like this, if you don't have Yan Yuan's self-cultivation, don't follow the trend, and do to others what you don't want, it's always too difficult.Third, there is also the resistance of Taoism, which cannot be ignored.This is for peace, how to see some people in the world, or the vast majority of people.Confucius and Mencius advocated benevolence and righteousness, and regarded all people, at least in essence, as good people, so the way to deal with the world is to treat people with kindness.Legalists such as Han Fei and Li Si are not like this. Regardless of whether people are good or bad, they all regard them as a tool to enrich the country and strengthen the army (that is, to elevate the status of the monarch and expand the interests of the monarch).The value of a tool lies in its usefulness, so the way to deal with it is to spur: if you are obedient or meritorious, you will be rewarded, otherwise you will be severely punished.Severe punishment and harsh laws are what one does not want, but when applied to others, it is obviously contrary to benevolence.It is even worse in later generations, who regard some people as bad people, so the corresponding way is hatred, and then use various methods backed by force to overwhelm them.Overwhelming, if it is for oneself, of course it is not what one wants, but for others, it runs counter to the requirements of benevolence.In a word, people stand in the world, whether they think about themselves or others, Gui Ren is like sailing against the current, it takes a lot of effort, but if you turn your head and go downstream, it will be out of control.

Returning to benevolence is difficult, why should it be like this?There is not only one reason.One is that in order for individuals to live comfortably, there must be a society in which individuals and others live in a spirit of benevolence.This means, as discussed earlier, that human beings are social animals and cannot live, at least not well, without the mutual assistance of society.Mutual aid starts from good intentions, and it is possible to give without receiving retribution, but it does not care about the benefits and harms. This is benevolence.In the era of deteriorating world, such things are not uncommon, such as meeting a patient on the road, who don't know each other, but donate generously, send them to the hospital, or even go into the water to save others, sacrificing their own lives.Just imagine, if people in a society treat each other like this, this society will become warm, and you will feel comfortable and happy when you are born in it.If you go to the opposite side and sit at home behind closed doors, worrying that the heroes of the Red Guards will raid the house, and going out, worrying that the gentleman on the beam will come to pick the lock, and you will feel like you are facing an abyss and walking on thin ice for many years, life will become too difficult and too bitter.Therefore, it is only for the stability of the society, or it is not a big deal, it is just for the individual to live with peace of mind, and everyone should be kind, and not go to the opposite side.Second, there are far-reaching and even noble reasons why benevolence should be returned. It is the quote from Zhu Xi above that benevolence is "the complete virtue of one's original heart."Virtue is a character or force that abides by moral laws.Kant regarded this power as mysterious, so he expressed awe.Why is it worthy of awe?It is because lust wants to take something, but it comes out to stop it, and it takes effect, and it really does not take it; or on the other hand, lust is very afraid (if life is in danger), but it comes out to urge it, and it takes effect, so you are not afraid, go to soup. Follow the fire.In this way, morality becomes an inner power to distinguish right from wrong and accept right from wrong. Where does this power come from?Confucius and Mencius said it came from the destiny, and Confucianism in Song Dynasty said it came from the law of heaven; from what we see now, it seems that it can be pulled from the sky to the world, and it is said to come from cultural upbringing.Let’s just say it’s just a gradual upbringing. It’s always not easy. Mencius said, “The reason why human beings are different from beasts is a little bit.”Going back to Zhu Xi's words, benevolence is the whole virtue of one's heart, and following the moral law, returning to benevolence, and treating people with kindness has become a matter of course.The facts are just like this, for example, what we want is divided into two categories: lust and morality. The moral way to get something is "peace of mind", and the power is not small, so the gain is not light.Therefore, just for peace of mind, we should also take the road of Quy Nhon.Third, it should be returned to the benevolent, and the reason can also come from small calculations.This is to treat people with kindness, and as time goes by, it will eventually be exchanged for kindness.Just imagine, this way of life, no matter at home or out, all contacts are like close relatives and friends, only in terms of emotions, is it also cost-effective?

The above said that Guiren should be true, can it be true?It has been said above that it is not easy, so to turn difficulties into capabilities, we must establish some conditions to ensure success.Naturally, it is best to have a society with great benevolence and morality, just like the gentleman country described.But we can't wait for the love of the river, so we have to "be poor and take care of ourselves alone".The conditions for success in this guarantee, from heavy to light, I think of three.One of the most fundamental is the words of Yao recorded in the chapter "Zhuangzi? The Way of Heaven":

In the past, Shun asked Yu Yao: "What is the intention of the king of heaven?" Yao said: "I am not proud (arrogant) without accusation (people without support) and do not abandon the poor. And mourn (pity) the woman. This is why I put my heart into it. This means that there must be a heart of compassion and compassion, which is what Mencius said, "a heart that cannot bear others."This heart, this heart, all come from loving life, and therefore love one's own kind. Without such a heart, like Zhang Xianzhong, who takes killing people for entertainment, like the Hongwei heroes, who treat people as justice, even if they say something He is still doing justice for the sky, but his subordinates are too far away from benevolence.Second, the slight reduction from feelings to knowledge or belief is through consideration or without consideration, confirming that benevolence is more valuable than benefit, and that benevolence is of lower value.I firmly believe in this, and when benevolence and benefit cannot be obtained at the same time, I will give up benefit and take benevolence.The third is to develop the habit of altruism and make the habit natural. In case of a big conflict between benevolence and benevolence, you will effortlessly give up benevolence and take benevolence.Standing in the world like this, and settling accounts before closing the coffin, in terms of secular interests, maybe you will lose a lot, right?It probably will be.But it’s not without gains, which is a matter of peace of mind.If this is the case, then one should think that this is what the sages of ancient and modern times have longed for but may not be able to obtain, but now that it is obtained by Guiren, you can even smile in the ground, right?