You Ran (asked Zigong) said, "Will the teacher help defend the monarch of the country?" Zigong said, "OK, I'll ask him." So he went in and asked Confucius, "What are Boyi and Shu Qi like?" (Confucius) said, "Ancient sages and sages." (Zigong again) asked, "Do they have any resentment?" (Confucius) said: "They are benevolent. Why are they disgusted? " (Zi Gong) Come out (to You Ran) and say, "The teacher won't help Wei Jun."
This chapter is about You Ran and Zi Gong. They have questions to ask the master. This "said: the master is Wei Jun", and this "for" according to Zheng Kangcheng's annotation, that is to say, asked "our master". This question is for Zi Gong, saying that our master (who is a teacher) "Will our master help Wei Jun?". King, Confucius was in China. Here is a historical background, briefly introduce it.
Wei Linggong's son Kuaiqin had a grudge against Wei Linggong's concubine Nanzi. As we mentioned earlier, Nanzi is a dissolute woman, but Wei Linggong dotes on her very much and is obedient to her. Therefore, Nanzi controls the state affairs, which can be said to be a call for wind and rain, and the minister has to surrender. Wei Linggong's son, that is, Prince Kuaiqin, and his mother, that is, Nanzi were at enmity. Later, because of the attempted murder of Nanzi, he left the country for fourteen years. Later, in the spring of the second year in Lu Aigong, Wei Linggong died, and his wife Nanzi said that Wei Linggong had a decree ordering the son Ingrid to become the monarch. At that time, he should resign, saying that he had something to do, and that he was Kuaiqin's son. Kuaiqin was the son of a fugitive and a grandson, so the Wei people made him king. As a result, in June of that year, in the summer, Zhao Yang, the state of Jin, led the troops to help the campus defend the country back and forth in an attempt to seize the position of monarch. In fact, they also have their own plans in the state of Jin. Zhao Yang has another intention of his own. In fact, he came to invade the country with a gift. At this time of Qi, Qi Jinggong held a grudge against Jin, so he sent troops to defend his country and did not return Kuaiqin to China. As a result, Kuaiqin had to leave.
This allusion is based on the struggle between Kuaiqin and his son Molo, and between father and son. In fact, these two people are puppets and have no real power. The father was held hostage by the state of Jin, and the son was made a monarch, which was also a puppet forced by people, so both of them were held hostage. At that time, I didn't know what Confucius was thinking because Confucius saw such a situation in Weiguo. Because Confucius received special treatment from Wei Jun in defending the country, Confucius stayed in defending the country. In such a situation, Confucius actually stayed to defend the country after a coup. Therefore, You Ran has a suspicion. He wanted to ask Master if he was interested in helping the king defend his country. The king at that time was the son of Kuai, who was founded by the people of the whole country. Because according to the general disciples, this rivalry between father and son is a serious violation of etiquette. If Confucius stays in Weiguo, it seems that he is suspected of helping his son resist his father's return to China. What do we do? So these disciples have this suspicion, which is really inevitable. You Ran didn't know what Confucius was thinking, but he didn't dare to ask this sensitive question directly, so he went to ask Zi Gong himself privately. You Ran and Zi Gong are excellent military strategists, so they are particularly concerned about political affairs. However, although they know a lot about politics, compared with Confucius' intentions, they still can't reach the realm of Confucius. So if it is not that realm, we can't figure out what a saint means. They are guessing and can't figure it out. What shall we do? Zi Gong's eloquence is better than Ran's, but Confucius's "four gentlemen" put politics first. He is good at using troops and governing the country. Zi Gong's words are the first, and they are diplomatic talents. He is eloquent and knows how to ask questions. This paragraph can also draw lessons from Zi Gong's words, which is very clever. "Zi Gong said: No, I'll ask." Yannuo promised You Ran, saying, "Well, I will ask my master what he really means, whether he wants to stay and defend the country, and whether he wants to help Wei Jun resist his father's return. So I went into my master's room and asked him. He asked him if he asked, but he didn't ask directly. He asked a historical story and said, "Who are Boyi and Shu Qi? " 』
Boyi and Shu Qi were both ancient sages. They were vassals of Shang Zhouwang at the end of Shang Dynasty. These two men are brothers, two sons of the monarch of the solitary bamboo country, and the monarch has three sons. At that time, the monarch wanted to establish Shu. Shu Qi, the youngest son and the third, was asked to succeed him at that time. As a result, after his father died, Shu Qi was very virtuous. Although his father is interested in making him king, he can't bear to get the throne because his brother is here. So he gave it to Boyi, the eldest son. He said: "According to etiquette, the eldest son should inherit the throne. I am too young to inherit." This is a compromise between countries and a true gentleman. Boyi is also a rare saint. He said, "This is my father's wish to make you king, so you should bear it." So he ran away by himself. In order to fulfill his father's wishes, he made Shu Qi king and ran away by himself. As a result, Shu Qi saw his eldest brother Boyi run away, and he ran away himself. He said, "I can't do anything unfair."
As a result, there was no way out, so the Chinese decided on the second middle school and established a monarch who became a lonely bamboo country. Later, when Zhou Wuwang attacked Zhou Wang, Boyi and Shu Qi tried to dissuade Zhou Wuwang, because they were both rulers of Shang Dynasty. Boyi and Shu Qi didn't want to see the courtiers overthrow the monarch, and Zhou Wang was the king. At that time, King Wu was still a minister after all. However, King Wu's attack on heaven is another matter, but Boyi and Shu Qi didn't want to see this happen, and they didn't want to kill the king, so they knocked on their horses to protest, but of course they couldn't stop King Wu's army. Finally, King Wu was on a roll, because Zhou Wang was really a tyrant, which was too bad, so people surrendered to King Wu, and he soon established the Zhou Dynasty. Boyi and Shu Qi are also honest. As a courtier of Shang Dynasty, he didn't want to eat the food of Zhou Dynasty, so he starved to death in shouyangshan.
Boyi and Shu Qi are two sages. Confucius worships them very much. Confucius also worships King Wu. He is a saint and worships Boyi and Shu Qi. He said that King Wen, Duke Zhou and Bo Yi and Shu Qi were saints. He is upright. So Zi Gong came to ask Confucius what kind of people Boyi and Shu Qi were, asked Kong Old Master Q's opinion, and listened to the teacher's views on these two people. The old teacher said, "The ancient sages are also sages. Confucius answered this question, and Zi Gong asked, "Yue: Do you resent it? "? " This complaint refers to Boyi and Shu Qi. Do they have any complaints? According to the essence, "those who complain mean that Boyi complains about his father and Qi Shu complains about his brother". So Zi Gong asked Boyi if he blamed his father and Shu Qi if he blamed his brother Boyi. Probably this resentment is because my father appointed Shu Qi as the monarch. Will Boyi blame his father? Boyi refused to be a monarch himself and ran away. Does Shu Qi blame his brother? That's what it means.
"Confucius replied: They are all benevolent people." This is what the article said: "What's to complain about?" . Confucius said that Confucius answered Zi Gong's question and said that these two men, Boyi and Shu Qi, were "benevolent people". What they want is benevolence, and they have already sought benevolence. They have reached the realm of kindness. Any complaints? Any complaints? "Those who seek benevolence can be obedient and filial. Filial piety is the foundation of benevolence, and Boyi is his brother. He was filial to his father, who wanted to pass the throne to Shu Qi, so he took his personal ambition as his own, and he urged Shu Qi to succeed him. This is filial piety. " Uncle can listen to brother, brother also. "Shu is a brother before his brother. He asked his brother to inherit the throne, but he didn't want to, so he didn't dare to skip his brother. He doesn't want to do this, which is a sign of kindness and respect for his brother. One is filial piety and the other is filial piety. " "Filial piety is the foundation of benevolence", which means that both of them have been benevolent and benevolent, and the king is your ear. This is what Mencius said. Heaven is definitely a title given to you by God, not human! Like Confucius and Mencius, the world didn't give him any title, but he had a title of heaven. They are really kind. This is a saint. The monarch is a nobleman, which is the title of human beings. It is ephemeral in the world and cannot be immortal.
"Boyi Shu Qi brothers released the country, and Confucius praised it as benevolence. We can see that Confucius emphasized compromise, not competition. " In the Tao Te Ching, it is said that saints do not dispute, which means that water is good for everything. It goes where others don't want to go, and it allows others to dispute. Water flows from high to low, where it is contested and hated. Water, on the other hand, surrendered without a fight. This is a sacred virtue. Laozi, Confucius, Buddha Sakyamuni, and sage of Confucianism, Buddhism and Taoism all emphasized concession without contention. Therefore, Confucius praised Boyi and Shu Qi brothers for giving up their country. This is jen, and he can't argue. No one in this world can argue with him. He has benevolence, and benevolence does not compete. You can get it if you can do it. From Confucius' answer, we can understand that Confucius is obsessed with benevolence and does not violate it. It is really "a gentleman who has no food and violates benevolence, does it again, and does it again." Disciples come to ask him at any time, and all he answers is benevolence.
So we study this chapter, Zi Gong asks for us, and You Ran doubts for us. If you ask this question, you can understand what the sage's state of mind is. So Zigong understood, so he came out and said to You Ran, "Go out and say, master, don't do anything." . Tell You Ran, "Our teacher won't help Wei Jun." Why? It is obvious that Confucius emphasized compromise and compromise with the country. Now Wei Jun and his son are fighting for their country. Do you think Confucius will help them? No one will help, so "if you don't do it, you will do it yourself". He won't help Mo, but will help Wei Jun resist their invasion held hostage by the State of Jin.
We read The Analects of Confucius, which said, "Zheng Xuan said that it is evil for father and son to fight for their country. Confucius regarded Boyi and Shu Qi as virtuous, so he knew that they were wise without helping Wei Jun. This shows that "it is evil for father and son to fight for the country", which is what Zheng Kangcheng said in his annotation. It is evil to fight for one's country and forget righteousness for profit. The righteousness of father and son is justified, justified and indisputable. It is immoral and a great evil to fight. Therefore, Confucius said that Boyi Shu Qi was a saint, and he was benevolent. Zi Gong also knew that Confucius would never help Wei Jun, and helping Wei Jun was helping evil deeds. There is a paragraph at the bottom that is Li Bing's annotation.
"The struggle between father and son for the country is actually caused by external forces", which is the historical background I just reported to you. Wei Jun and his father were not actually fighting for the country, but were taken hostage by external forces and became puppets. "Do something for father and son" and "Do something for father and son" were Wei Jun at that time. There is not necessarily evil between their father and son. If the father is not a father and son, why didn't Confucius defend him? "This comment is good. If they are really unkind and unfair, the father is not like the father, the son is not like the son, the father is not like the father, and the son is childless. This is heartless, then Confucius will definitely leave this country, and he will never live in a heartless country. A saint chooses a place to live, not a place to live. Sages are very wise. They must have chosen Tao and benevolence, at least they have a chance to restore Tao and benevolence. If there is no such opportunity, the sage will definitely leave.
"Don't defend, don't help Wei Jun, in order to defend the country, interests and avoid disaster. This is the kindness and compassion of Confucius. Confucius didn't leave the country and didn't defend it, but he didn't help Wei Jun, which encouraged evil deeds and left a bad influence on future generations. Therefore, if the master doesn't help Wei Jun in this way, it is tantamount to being a bystander, watching the development of the situation, and then looking for opportunities to help this country restore morality and etiquette. What is this? In order to defend our country, we really want to help defend our country, help avoid disasters, quell wars and reduce disasters. If you have no way, the people will be miserable. So Confucius was there waiting for an opportunity to calm the war, which was Confucius' convenience.
The master once said that people who can learn may not be able to stand up, stand up and fight, and stand up and fight without strength, but strength is the convenience of exercise. Boyi and Shu Qi have made great contributions. He is really virtuous and a saint, but they don't know that exercising power is convenient and can't be combined with power. What is power? When these rituals have their origins, I will not kill you according to the etiquette of Zhou (in principle, of course). When Zhou Wuwang attacked Zhou, he was initiated, but he didn't break the precepts. That's a big help. But Confucius praised Zhou Wuwang as a saint, but he also praised Boyi and Shu Qi. This is a saint. He can stand upright, but he can't associate with power. He really sticks to their benevolence, righteousness and propriety, but he can't get along with them, and the people can't get his real benefits. What is this? It is his own moral integrity achievement, but all beings can't get his real benefits, belonging to Hinayana rather than Mahayana. What is Mahayana? Everything is for all beings, even if it is his own karma, but if he really helps all beings and is good to all beings, he will do it. Zhou Wuwang is like this. War is not good, and it is against the monarch as a servant, which is also against etiquette, but it is a good reason. Zhou Wang is an evil man, he is no longer qualified to be king, so Zhou Wuwang led the army to attack him, which is the will of the people! This is not what he wants, it is what the people want and yearn for, and it can be built and empowered.
Let's look at the master again. His realm has surpassed Boyi and Shu Qi. He has reached the realm of King Wu, while Boyi and Shu Qi can only endure but cannot have power. Here comes the master. Look, he hasn't left Weiguo yet. This is why he can exercise his rights conveniently. He didn't just exercise moral integrity for himself, but really let me go. If you see such a country for yourself, it must be chaotic and dangerous, so leave quickly. But the master saw that his presence helped to defend the country and avoid disaster. He did it to defend the country, not for his own honor. This is intentional, not as good as Boyi and Shu Qi! I don't think about myself at all, just for the people and all beings. Even if it hurts my honor, I dare to bear it, because I cherish it, so I will never dare to bear it. This is a sign of compassion, and we can learn from it. This is more profound than what Zi Gong and You Ran heard and got from his teacher. Zi Gong and You Ran only understand that the masters Kwaiyi and Shu Qi are smart people, so they won't help Wei Jun, but they don't really go deep into what Gong Xue said here, what it's like not to help Wei Jun or leave Guo Wei. So they should learn his details and learn his selflessness.
Let's look at master Hu Yi's comments. He said, "We must say that they regret losing their country." . It's just that if the two of them go and no neutron comes forward, can we be indifferent by abolishing the sects? Since it is said that benevolence is benevolent, then the heir in the world is the smallest. Why do you mind? Master Hu Yi added that the master said, "If you seek kindness and get it, why complain?" "If Master Hu Yi hadn't pointed it out, we would have missed it and didn't understand it. Reading of the analects of confucius is really tasting. No wonder the ancients told an Analects of Confucius, which was always full of charm. Here Zi Gong asked Confucius if they had any grievances, and Confucius replied, "Why complain if you seek benevolence?" This resentment does not mean regret, but that Boyi and Shu Qi "regret losing their country". "Regret is remorse. Do these two people regret losing their country? This is not what I meant, and Zi Gong didn't ask. In fact, it's about these two people leaving his own country. If there is no neutron, the three brothers, the eldest brother and the younger brother have all left, and the second neutron can be established as the monarch of the solitary bamboo country. But if there are no neutrons, will this be annoying? Generally speaking, Confucianism says that "those who are filial to their husbands are good at inheriting people's aspirations and passing on things", and inheriting their father's footsteps is filial piety. Therefore, his resentment does not mean that he regrets losing his country, and he will never worry about wealth and splendor. What they are worried about is filial piety to their parents. If you don't have a second child as a monarch, will you feel guilty? This is abandonment, can you not be tempted, will it bother you? This kind of complaint is about this temptation, and he will feel annoyed and guilty. Because this is human unfilial, Zi Gong actually asked about this kind of resentment and this kind of psychology.
In this state of mind, Confucius gave him an answer, saying that "seeking benevolence is benevolence", while Boyi and Shu Qi seek benevolence, the realm of saints, and that is filial piety. In the Book of Filial Piety, there are three levels of filial piety, that is, "at first, you serve your relatives, and finally, you serve your monarch." The ultimate and highest filial piety is to stand up, do the right thing and be kind. This is the highest filial piety and great filial piety. Then this filial piety is more important than leaving an heir to your family. This filial piety is not for one's own family, but for the whole world, setting an example for the whole world and future generations. This is filial piety. So "the world has the smallest children, so why bother?" It is a small matter that there are descendants in the world who can smell incense. The real filial piety is to stand on the road, become a saint and a sage, and benefit all beings in the world. This is called great filial piety, which is the ultimate filial piety in the Book of Filial Piety. This is what Boyi and Shu Qi want, so what are his regrets and complaints? Therefore, "seeking benevolence, why complain" is such a mentality.
I gave a speech at Peking University more than two months ago, and they asked me to talk about the topic "Reflection and Way Out in the Financial Crisis". I said that the financial crisis is a moral crisis, and moral education must be resumed to find a way out. Morality is based on filial piety, the country is based on the people, the people are based on morality, and morality is based on filial piety. This is the key to solving the crisis. Solving the human crisis, financial crisis, economic crisis, even food crisis, terrorism and natural disasters can be solved, which is fundamental. As a result, after I finished, someone asked this question, which was also very sharp. He said: "You advocate filial piety, and Mencius once said," There are three unfilial things, and there is no great future. "When are you going to get married?" He asked me this question, very hard! I answered him with a metaphor. I'm 37 years old. I really don't talk about marriage, and I don't have this plan. I hope to study and carry forward the education of sages wholeheartedly, and help these confused beings break through myths and realize. This is the fundamental way to solve the crisis. I don't even have time to think about personal problems myself, but is this unfilial? "There are three kinds of unfilial, and nothing is the biggest." Why don't you stay behind? I use a metaphor to say:
If there is such a father, he gave birth to ten sons, and the first nine brothers all earned money to get married and have children. But because they are too busy, they have no time to raise their children. The tenth little brother thought, brothers are so busy, but their children are descendants of our family and no one teaches them; If we don't teach them, our family will have no future. This offspring does not mean that animals can have children with a queen. That can't be called a queen. The real queen is that her descendants can inherit your family business, family style and family studies. Only truly virtuous and knowledgeable can there be a queen. This is the real queen. So if you don't teach them, there is no queen. So the tenth little brother made a heart and sacrificed himself, so I devoted myself to teaching the children of the nine big brothers and became a professional teacher. He didn't have time to get married, so he specialized as a teacher, teaching these nephews and staying for his family.
Then we are all descendants of China people, our ancestors, just like our fathers Yan Di and Huangdi, we are all members of the same family. The problem now is that if so many children don't teach, our ancestors will cry and have no children! This traditional culture was cut off by the education of sages in our generation, and the family history, family style, family studies and family business of the Chinese nation can no longer be passed down. This is the sorrow of the nation. So we want to be this little brother, we want to sacrifice ourselves, and we want to teach them. Because there are too few people who can teach and lecture at this time, we chose this road. This is what Master Hu Yi said here: "If you seek benevolence, there will be the smallest heir in the world. Why bother?" "You can't want to have your own small tributaries, but to the mainstream and the Chinese nation. As a result, when I finished this sentence, everyone applauded. Then the host is also good at asking questions. He asked everyone present, there were nearly 500 people in the class, and asked, please raise your hand if you have children. Many people raised their hands. Please raise your hand if anyone is willing to send their children to teach with Dr. Zhong. Many people raised their hands. Then the host said: Dr. Zhong, you have a queen!
Indeed, to truly save China's traditional culture and promote the education of sages, we need people who are determined to follow the path of sages. Such people are really rare. My mother encouraged me to take this road and told me that it really doesn't matter if we have one more or one less finance professor, which really contributes to a harmonious society and a harmonious world. I used to teach finance in universities, but now what is urgently needed is sage education and teachers. It's better to ask yourself about this than to ask others. So if someone asks me this question again, it's like Zi Gong asking, "Are you disgusted?" Will your heart be annoyed? Have you ever thought about it? Have you ever thought about it yourself? Resentment? Then I will use Confucius' words to answer him, "What's there to complain about?" ? ",really don't regret it.
Mr. Jiang Qian said it very well. He said: "Benevolence is to get its natural virtue, which is all over the world. Everything is sufficient, but you have nothing. Why are there gains? Why is there something missing? Why is there something to live for? Why do you complain about death? Zi Gong heard of it, but he knew that for Wei Jun, the master didn't care about life and death. Seeking benevolence is filial piety to my younger brother. By discussing Qi Yi, we will know what Wei Jun should do. Zi Gong asked a wonderful question, and the master answered it well, which is not bad. " Mr. Jiang said "benevolence" here, seeking benevolence and getting benevolence, what is benevolence? It is the virtue of nature, and this personality is self. Everyone has his own nature. He has his own feet. Everyone is in need, and neither are saints nor mortals. It's just that there is no obstacle to the sage's sexual virtue, and he shows it. Ordinary people can't do it, ordinary people have obstacles, and sexual virtue can't be revealed, so they can't be kind.
What are the obstacles? The obstacle is our own selfishness, greed and laziness, which completely blocks our natural sexual virtue and doesn't work. "Sex is poor" refers to time and San Ji, and San Ji refers to the past, present and future; Traverse means space, crossing all directions. "Everything is sufficient" means that everything in the universe has sexual virtue. Why? Because everything in the universe is born of self-nature, of course, it is one and two with self-nature, full of sexual virtue. There are too many things to talk about sexual virtue, such as immortality, no matter what, no matter what, and so on. It says here that "everything is not there". What's not there? Everything is not true, so it is called wonderful and false. Any realm in front of me is like a dream. As the Diamond Sutra says, "Everything is like a dream", this universe is just like your dream. Dreams, everyone has the experience of dreaming. When you dream, is this dream true or false? You can't say it doesn't exist, it does exist, but it does exist and is fake. It's not true, it's a dream, it's not true! So really, it's actually about its ontology. When the body is empty, the dream is not real, but realized by your thoughts and your dreaming heart. Because your dream thinking keeps repeating, you have the illusion of dreams and formed the universe we see, but it is false. Vacuum is wonderful, false, and nothing.
"If you gain something, you lose something." You really understand this truth I know that everything in front of me is a fantasy, all false, and there is no gain or loss. When you dream, you get gold and silver jewelry in your dream. Do you really understand? No. Lost millions, really lost? No. Where can I get it? What's the matter? It's all dreams, no gains, no losses. Just like the "yellow sorghum dream" in ancient novels, a scholar is preparing for the exam and has a hard time. He is cooking yellow sorghum, that is, millet and millet porridge, and a Taoist priest is sitting next to him. He cooked porridge, and the fire started. He took a nap beside him. As soon as I dozed off, I dreamed that I had passed the examination for fame, became the number one scholar, got a high position and wealth, and lived in prosperity for decades. Those who were enemies with him also got revenge, and those who were kind to him also got gratitude. Finally, this dream woke up, and decades passed in the dream. When I woke up, I saw that the millet porridge in the pot was not cooked yet. You see, time is short. We can cook millet porridge in 20 minutes, and he takes a nap for ten minutes. You see, decades have passed, in his dream. He got wealth in his dream. Did he really get it? When I woke up, the splendor in my dream disappeared. Without it, it can't be said that it is really lost, because there is no such thing as gain or loss. The gain and loss is that we have delusions, and abstract delusions are not real. This is an inappropriate method in "A Hundred Laws". Irrelevance is abstract, not real, but delusional, so let go of gains and losses. Now money is rewarded, doing good for all beings. Even if it is lost at once, it doesn't matter, there is no gain or loss. So Boyi and Shu Qi at least got this realm. They know that all laws are empty, which is called legislation. Standing is that he can prove wisdom and know that all laws are empty. In Buddhism, it belongs to the field of Hinayana arhat. He has no gain or loss. It seems that he has not given up this country, and he has nothing to gain or lose.
"What's the point of being alive? What's the complaint about being dead?" Life and death are false, and there is no life and death. It is said that life and death are our skin, and skin is just a rotten skin. Where is it true? Not me. It's like one of our clothes. It has been used for decades. When it is used, we must take it off and replace it with a new body. The real me is self-nature, that is the real me, there is no life and death, neither birth nor death. Really see through, know that the body is not me, to be honest, even the soul is not me. You think that the soul is me, you still have me, I still have someone, and I, human beings, and immortality are enough for you, then you have life and death, and you can't live without the cycle of life and death. What? It's an illusion. What am I? The whole universe is me, and my mind is me. And this body, like everything in the universe, has its birth and death, like flowers blooming and falling, clouds rolling and clouds relaxing, so don't care. If you don't care, why complain? You don't complain about life and death. It's nothing. This complaint has nothing to worry about, nothing to regret, nothing to care about, so you can understand why Kong Old Master Q said that "the listener dies in the evening", which is what you really understand. If you find out the truth of life in this universe, there will be no death, but you will die in the evening! Life and death are gone, then you say that this body dies when it dies, and flowers bloom and fall, and flowers bloom when they fall. What do you mean, why are you complaining? You are immortal, you are enlightened.
Both Boyi and Shu Qi have this realm, and of course the master has this realm. So "Zi Gong heard". After listening to the master's words, Zi Gong really realized something, and he also entered the realm of people who can listen. If he doesn't listen, that's a good root. He knew that "Master doesn't care about life and death for Wei Jun". You know this truth. Master won't help Wei Jun. Why? This is also education, teaching without words, and educating the world. Don't care about gains and losses, and don't care about life and death. People have nothing to gain or lose. What are we fighting for? You didn't really get what you were fighting for. It's all fake. Why are you fighting? Naturally, there is no dispute. Knowing that life is immortal without life and death, what are you afraid of? You have no fear of life and death, let alone care. This life is the realm of seeking benevolence and becoming virtuous.
Therefore, "seeking benevolence is filial piety", and filial piety is the foundation of benevolence. Therefore, practicing filial piety means seeking benevolence. Here, I say, "By talking about Qi Yi, I know what I should do to defend the monarch." Qi Yi is Boyi and Shu Qi. Zi Gong asked Confucius, of course, with Boyi and Shu Qi, and asked Boyi and Shu Qi. In fact, he wants to know what he thinks of Wei Jun and make a decision about this situation. Master, his answer, he also gave him an answer to this question, the answer is in the question, but the sage's state of mind is beyond doubt. At that time, Confucius was defending his country, so it was definitely not good to comment directly on Wei Jun. Although Wei Jun did not do as well as the law, Confucius was kind. In his country, this belongs to the status of a courtier and does not comment on the monarch. This is true kindness. Just like Confucius said in another chapter, The Analects of Confucius, "The father hides the son, and the son hides the father", we don't publicize the father's fault, but hint to him. But obliquely, it is pointed out that this is to educate his disciples, but also to inspire the monarch, to inspire that side, and to let him know Wei Jun, which is his duty. What do you do? Filial piety is duty. The struggle between father and son means that without filial piety, there is no righteousness.
Take this story as a metaphor for the present, and take ancient times as an example to educate the world today. When we read his lectures carefully, we will all benefit a lot. Look at the beauty of the master's words. Zi Gong and the master sang and answered this and revealed this truth to us. Therefore, "Just ask Zigong's wonderful questions, and the master's wonderful answers will be good". Mr. Jiang Qian marveled. He can tell the smell. Zi Gong is good at asking questions, asking questions skillfully, and the master answers them skillfully. The echo is to educate both teachers and students, so that we can receive education. This is called the teacher and the teacher. Just like Sakyamuni Buddha and his disciples used to ask and answer questions, you can see that Ananda asks the most questions and Ananda respects them the most. He often asks questions. This question is often asked Dafa, and it is a wonderful question and answer, which we need to learn! The student doesn't know how to ask, the teacher doesn't have this truth, and he can't explain it, so he should be good at asking. This question is not only for ourselves, but also for the public, which we all have to learn. Sometimes when I go out with my teacher, I will take a look at this situation and see what doubts people will have. We will ask for Buddhism on behalf of everyone and all living beings. This is your wonderful question, and this is your compassion.