After a systematic preaching, Bao Hong also 'woke up' and worked hard. Pen fun and pavilion www.biquge.info

Zeng Zi said, "I have three provinces in my day." ”

Fundamentally speaking, it shows this truth, Bao Hong is also an aspiring young man, after being brainwashed by various plots on the Internet, it is better to gradually become corrupt? In the final analysis, he usually didn't pay attention to self-reflection and didn't pay attention to summarizing the gains and losses of the day.

There is a famous sentence about this truth.

The founder of the Northern Zen sect of the Tang Dynasty and the disciple of the five ancestors of Zen Buddhism, Shenxiu monk, made a famous proverb:

The body is a Bodhi tree,

The heart is like a mirror,

Always wipe diligently,

Don't mess with the dust.

Of course, the result of the matter is needless to say, for the Zen master who focuses on the cultivation of the central state and the great awakening of the artistic conception, the proverbs made by the six ancestors Huineng are undoubtedly better.

Bodhi has no tree,

Spiegel is not a platform,

There was nothing in the first place,

Where to stir up dust.

The Tang Dynasty monk Shenxiu was a disciple of the five ancestors of Zen Buddhism and the founder of Northern Zen Buddhism. The common surname is Li, a native of Bianzhou Wei. Less study of scripture and history, erudite and more knowledgeable.

When he was young, he was well-read, and became a monk in the last years of the Sui Dynasty. Later, I met the monk Hongren of Qizhou Shuangfeng Mountain Mountain Temple, and took the "zazen" meditation that meditates regularly every day, eliminates all distracting thoughts, and makes the mind calm and comfortable as his practice, so he admired and admired: "This is really my master." So he went to serve Hongren, and specially used firewood and water to temper himself and learn Hongren's Buddhism.

Huineng, the sixth ancestor of Chinese Zen Buddhism. Commonly surnamed Lu, a native of Fanyang, Hebei Province, his father went to Lingnan Xinzhou, and Tang Zhenguan was born in the twelfth year of Huineng. Master Cao Xi Huineng, who is revered as the sixth ancestor of Zen Buddhism, has a profound and solid significance for the propagation of Chinese Buddhism and Zen Buddhism. Huineng received the mantle of the five ancestors Hongren, inherited the Dongshan lineage and established the Southern Sect, and carried forward the Dunjiao method of "pointing directly to the hearts of the people and seeing the nature to become a Buddha". He was promoted in Lingnan, and also had a certain inspiration and influence on the border area and overseas culture, and also aroused the respect and support of the royal family of the Central Plains, who repeatedly invited Huineng into the palace and built temples and towers for him. After the uncovered meeting of the slippery Daiunji Temple, through the debate of right and wrong between the north and the south, the status of Caoxi Zen in Zen Buddhism was established. A hundred years after the demise of Huineng, the Zen scholars are no longer Cao Xi is not enough to talk about Zen. Liu Zongyuan wrote "The Tablet of the Great Jian Zen Master" and said: "All words of Zen are based on Cao Xi. "After the destruction of Wuzong, Cao Xichan became the mainstream of Chinese Buddhism.

According to the research of Li Yong, Hu Shi and other scholars, the well-known story of Huineng and Shenxiu fighting for the mantle of the six ancestors of Zen Buddhism according to Zen enlightenment is probably not true. The story of "Five Ancestors Hongren Passing on Huineng's Dharma Clothes" in the "Six Ancestors Altar Sutra" is just a myth made up by Huineng's disciple Shenhui monk in order to compete with the Northern Sect for the royal family's offerings. The disciples of the Southern Sect of Buddhism Huineng and the Northern Sect Shenxiu fought for the unification of the law to no avail, and finally because the disciples of Huineng helped the imperial court to raise funds, the Southern Sect finally won, and now the status of the six ancestors is the result of the Northern and Southern Sects competing for orthodoxy and rewriting the genealogy.

Of course, the controversy over this matter, the other party's defense friends also have a lot of arguments, Huineng and Shenxiu are heart-to-heart, and the only way to pay and dress Hongren is out of the "Altar Sutra". This part of the "Quotations of the Divine Society" does not mention that the Divine Society claims that Hui Neng has the Five Ancestors' clothes to criticize the Shenxiu disciples, nor does it say that he is a man. This part of the text has the meaning of derogating the Shenxiu of the Northern Sect, so there is an inference that this is influenced by the Shenhui to comment on the Northern Sect and was made for the disciples of the Shenhui. The gods will preach Huineng's teachings, not using the "Altar Sutra" as a teaching material. "The Altar Sutra" is a handwritten secret book handed down by Cao Xi's disciples, and it has been added when it reaches the hands of Heze's disciples. From the perspective of the spread and evolution of the "Altar Sutra", the Divine Society did not mention it, and some people think that the Divine Society and its subordinates had not seen the "Altar Sutra" at first, and it was not the part of the "Altar Sutra" that had not yet been written at that time.

Shenxiu's status as a professor at that time had to be admired by everyone and he had to make a mistake. Shenxiu believes that if he doesn't do it, the five ancestors will not know the depth of their opinions. However, "seeking the law is good, and seeking ancestors is not good". Therefore, Shenxiu actually intends to seek the Dharma but not to seek the ancestors, and seeking the Dharma is to confirm the opinions and seek a deeper method; And seeking ancestors has a bit of a utilitarian meaning of authority and fame. For example, in order to seek the Dharma, it should be done; For the sake of seeking ancestors, it should not. To do it or not to do it, Shenxiu felt that it was "very difficult". Shenxiu's writings are consistent with Shenxiu's thoughts. Hongren asked people to burn incense and recite this poem, and he also attached great importance to it and intended to pay attention to the Fa and Shenxiu, but Shenxiu said: "I don't dare to ask for ancestors", only ask for the teachings of the five ancestors. Hongren once "washed his feet with his life and led him to sit together", which was an expression of his will, but Shenxiu "resigned" and once "dived into white clothes". Master Yinshun believes that Hongren was originally going to pay the Dharma to Shenxiu but stopped, at that time, in addition to the depth of Huineng's intentions, the main reason was that Shenxiu did not have the confidence to assume the ancestral position. As for Shenxiu's work, although it is said by Huineng, it is somewhat unintentional through the hands of later generations.

However, the matter of pursuing the historical truth is not the scope of Bao Hong's research, but what we want to talk about here is the content of the Buddha's verses.

The artistic conception of Bodhi is lofty, and it can be said that it has reached the so-called realm of 'non-thinking, non-thinking', or the so-called 'non-nothing' realm.

And these are the things that can only be understood by those great gods, and from the perspective of others, it can be seen that your wisdom can have far-reaching artistic conception and is very remarkable, but what's the use?

We ordinary people are just ordinary people, not the so-called Buddhas and Bodhisattvas, who do not have such a profound state of mind cultivation, which has been constant for decades. The so-called compassion is the type of person who does not swear to become a Buddha in hell, and naturally there is no situation where the Dao heart is shaken and the Dao heart is dusty.

So for ordinary people, what can really be put into practice is the paragraph that Shenxiu said. And that paragraph is similar to what Zeng Zi said, and it is also the problem that Bao Hong wants to pay attention to now.

In any case, although Bao Hong has not reached the point where his state of mind is eternal and unmoving, and he has not even reached the level where he often examines himself, he will still pay attention to this issue after someone raises it.

Knowing that mistakes can be changed, and accepting advice is more reliable. I'm afraid that someone will point out that you are not working hard, lazy, and having fun, but you will become angry and angry.

Accepting advice can be said to be a necessary means to make fewer mistakes or even not to make mistakes, no one is perfect, and it is impossible for anyone to rely on their own ability without any problems. Speaking is to open up the way of speech, which means to create conditions for subordinates to express their opinions as much as possible. To admonish means to accept advice. It mostly refers to the monarch accepting the persuasion of his subordinates. To speak up is to try to create conditions for subordinates to express their opinions and accept their advice.

The most famous is naturally the story of Tang Taizong and Wei Zheng, Taizong is one of the few kings in feudal society who is good at admonishment. He very much agrees with Wei Zheng's statement that "if you listen to both, you will be clear, and if you listen partially, you will be dark". Taizong took the initiative to ask his subordinates to express their opinions on the gains and losses of political affairs. Wei Zheng is a minister who is famous for his outspokenness, and some people have counted that Wei Zheng admonished more than 200 times during the Zhenguan period. Taizong said: "With people as a mirror, you can see the gains and losses." ”

The negative example is Qu Yuan, who finally threw himself into the Tear Luo River. Qu Yuan advocated that the state of Chu and the state of Qi should unite against the state of Qin. With Qu Yuan's efforts, the national strength of Chu has increased. However, due to his upright personality and the slander and exclusion of others, Qu Yuan was gradually alienated by King Chu Huai. In 305 BCE, Qu Yuan opposed King Huai of Chu to enter into the Yellow Thorn Alliance with Qin, but Chu still completely threw himself into Qin's arms. As a result, Qu Yuan was also expelled from Yingdu by King Huai of Chu and exiled to northern Han.

During the reign of the country, there were many kings who were good at admonishment, and the "Historical Records and Comical Biography" recorded several classic cases.

Of course, then again. There are also good and bad things about admonitions, and if they are not done well, they may become invisible rumors and divisive words that kill people.

Pang Gong, the minister of Wei, was about to accompany the prince of Wei to Zhao as a hostage, and before leaving, he said to the king of Wei: "Now there is a man who says that there is a tiger in the market, can the king believe it?" King Wei said: "I don't believe it. Pang Gong said, "If there is a second person who says that there is a tiger in the market, can the king believe it?" King Wei said: "I have some doubts. Pang Gong said, "If a third person says that there is a tiger in the market, will the king believe it?" King Wei said: "Of course I will believe it." Pang Gong said: "There will be no tigers in the market, this is an obvious thing, but after three people said it, it seems that there are really tigers." Now Handan, the capital of Zhao State, is far away from Daliang, the capital of Wei State, and is much farther away from the street market here, I am afraid that there are more than three people who talk about me. I hope the king will be able to see clearly. King Wei said: "I know everything." But there were too many people who slandered Pang Gong, Pang Gong accompanied the prince back to China, and the King of Wei really did not summon him again.

There are countless cases of three people becoming tigers, and the regrets caused by sowing discord are even more heart-wrenching.

The most famous story of the divisive scheme, Mo Ruo Zhou Yu used "Jiang Gan to steal books".

It is said that in the early days of the Battle of Chibi of the Three Kingdoms, there was a little person, that is, Cao Cao's strategist Jiang Gan, who was clever and thought he was very capable. Cao Cao led the army south to the south of the Yangtze River, wanting to pay for the peace of the world and become the foundation of the world. Unfortunately, Quan and Liu Bei did not agree, and wanted to resist the crowd with less, and the two armies of Cao Sun were placed in Chibi, and the two sides suffered and had no good way to break the enemy. Cao's advisors were willing to be loyal to the Cao family, and voluntarily used their classmates with Zhou Yu to persuade Sun Quan's capital, Zhou Yu. Zhou Yu was worried that the Cao clan had two generals under the Cao clan who were well versed in the battle strategy of the naval army, and Jiang Gan actually sent it to the door, Zhou Yu immediately understood Jiang Gan's intentions, so he arranged it properly. When Jiang Gan came, he stipulated that he was only allowed to talk about his friends, and he was not allowed to talk about military affairs, and as a result, Mr. Jiang, who had no room to play his skills, was sullen. After drinking and eating, the two fell asleep together, and when Mr. Jiang woke up late at night, he peeked at Zhou Yu's official documents and found that Cai Mao and Zhang Yun presented documents that Zhou Yu was willing to surrender. Jiang Gan saw that Cai and Zhang had fornicated with Zhou Yu, so he thought that since he came to persuade Zhou Yu without success, he could also go back and confess to Prime Minister if he found out the big secret of the day. Sure enough, Zhou Lang borrowed Jiang Gan's hand to achieve a goal that could not be achieved on the battlefield. Later, he used this person to offer a deception plan and a serial plan to Prime Minister Cao Cheng. finally made Zhou Yu a celebrity through the ages, but Jiang Gan was laughed at through the ages.

This matter is not recorded in the "Chronicles of the Three Kingdoms", and it is completely apocryphalized by Luo Guanzhong. In fact, after Cai Mao and Zhang Yun surrendered to Cao with Liu Cong, Cao Cao was very important to them, and both of them died in their lives.

There is another painful divisive plan, which is that Huang Taiji skillfully used the discord, and unjustly killed Yuan Conghuan, the general of the Ming Dynasty, by the hands of the suspicious and suspicious confused Emperor Chongzhen. It is said that Huang Taiji likes to read "Romance of the Three Kingdoms", and this plan should be studied under Zhou Gongjin.

What's more, such as Li Mumeng, Lian Po Lao, Le Yi dismissed the handsome, Chen Pingjian Chu, etc., it can really be said that there are too many to mention, and the implementers and objects of implementation are all well-known existences.

There is no way to do so many things, after all, the sky is not high, the human heart is the highest, and the most difficult thing to guess in this world is the human heart.

Why does discord work? The premise is that the enemy must have a "separation" that can be separated, that is, there is a basis for separation. If the enemy is close and wants the same thing, it will be difficult to succeed in the divisive plan.

But for those in power, where does the intimacy come from? Lonely people, nothing more than that, will be a little wary of anyone, and when they encounter this kind of thing, they will naturally be suspicious.

This should be considered a little better for Bao Hong. On the one hand, the system has a more or less loyal indicator. And more importantly, Bao Hong has an understanding of everyone's personality characteristics, and he undoubtedly occupies an absolute advantage in this regard.

When I adopted the advice, I realized that the words of those people, no matter how ugly they were, were loyal and unpleasant, and they were absolutely for their own good. Those people can only listen to part of it, and they need to think about it.

Of course, the so-called admonitions are just external factors, and any problems must be raised with you only after your subordinates find out, and in the long run, where is your prestige as a leader? What does it do? Is it really just a mascot, a medium for summoning?

For the system, the two are both prosperous and lossy, which is naturally a bitter exhortation. But for the minister, such loyal people are only a minority after all.

Not to mention the positive case of Wei Zheng, Tian Feng under Yuan Shao can be said to be a typical example of being more upright than Wei Zheng.

Tian Feng was upright, and he repeatedly made suggestions to Yuan Shao but was not accepted, and Xun Yu, a subordinate of Cao Cao, once commented that he was "just and committed". Later, he was ordered to be imprisoned by Yuan Shao for dissuading Yuan Shao from conquering Cao Cao. After the Battle of Guandu, Tian Feng was killed by Yuan Shao.

Winning a hundred battles may not be nothing, for Wei Zheng, the more he advises, Li Shimin keeps adopting them, in fact, the more he advises, the more confident and passionate he is. For Tian Feng, he has repeatedly made statements to Yuan Shao but has not been adopted, and the hardships and his character are really visible. (To be continued.) )