Ming Dao with the world, Tao strategy success

Morality, benevolence, righteousness, and propriety are all in one.

The Taoist is what man has done, so that all things do not know the cause. The virtuous, the gain of man, makes all things have what they want. The benevolent one, the relative of man, has a heart of compassion and compassion to bring about its birth. The righteous, as fit for man, reward good and punish evil, and make meritorious deeds. The ritualist, the one who walks the way, sleeps at night, in the order of adult ethics.

If a husband wants to be the foundation of man, he must not be indifferent.

The wise man knows the way of prosperity and decline, the number of successes and failures, the judgment of the trend of chaos, and the reason. So sneak in and hug the road, waiting for the time. If the time comes, he can be a great servant; If you move when you have the opportunity, you can achieve a peerless achievement. If you don't meet it, you just have no body. It is because of its high morality, and its name is more important than its descendants.

Husband's way, virtue, benevolence, righteousness, and propriety, all in one.

In ancient times, heaven and man figured things out, and heaven and man became one. Later, the saint opened the heavens and established the two divisions of heaven and man, which gradually evolved into a situation in which the two paths of heaven and man were separated. Lost and could not be recovered, separated but could not be reunited, so that later the thought of heaven represented by Taoism and the humane thought represented by Confucianism argued with each other for thousands of years.

Lao Tzu said that Confucianism is exaggeration, not true Taoism. Lao Tzu also advocated that only by abandoning wisdom can we restore the Heavenly Dao Nature Religion. The renunciation of wisdom here refers to the renunciation of Confucian humane thought. He further advocated that those who are good builders should not pull out, and those who are good at embracing should not get rid of them, so that they can always be united with heaven and man, and never depart from the way of heaven.

As a descendant of Lao Tzu, Zhuangzi further developed Lao Tzu's Heavenly Dao thought. All the way back to the historical threshold of the division of heaven and man, the Confucians who upheld humanity were chased and beaten, and even the Yellow Emperor was not spared. Faced with the criticism of Taoist Heavenly Dao thought against Confucian Taoist thought, Xunzi launched a counterattack. Xunzi said that Zhuangzi is hidden from the sky and does not know people, that is to say, Zhuangzi only knows the way of heaven, but does not know what humanity is, nor does he know the great significance of humanity for the establishment of human order.

For Zhuangzi, the humane people advocated by Xunzi are not real people, but pseudo-clever people, people who are punished by heaven. People who are separated from the way of heaven are no longer real people, but dummys. Only those who are one with the Heavenly Dao are real people, that is, what Zhuangzi calls real people.

You say I don't understand people, and I say that the humanity you uphold is not even a real person. Daoru and the two of them, this is not possible to continue to communicate properly. In the era of Lao Tzu and Confucius, Confucius respected Lao Tzu, and although he felt that Confucius did not understand the way of heaven, Lao Tzu also admired Confucius. The two Daoists of Heaven and Man, Dao Confucianism and Confucianism, did not look at each other like enemies in later generations.

And after Zhuangzi and Xunzi, the two heavens and men were divided, and the tears became more and more serious, so that the situation was the same, and the following thousands of years have been arguing and attacking each other. This war of ideas, which lasted for thousands of years, was later summed up into some face-painted templates. For example, it is believed that Taoism opposes benevolence and righteousness, and Confucianism opposes the religion of heaven and the way of nature without action. It's actually all a misunderstanding.

Taoists oppose Confucian benevolence and righteousness, but only believe that Confucian etiquette is artificially created benevolence and righteousness, not true benevolence and righteousness. Taoism is not opposed to human ethics itself, but to the inculcation of people to create human ethics itself. And the true human nature should be part of the way of nature. All things in heaven and earth have ethics, human ethics is only a part of heaven, it exists naturally, as long as people follow the way of heaven, his upbringing is naturally good, and naturally conforms to human ethics. And the artificial ritual and indoctrination, establishing people with people, rather than appointing people by nature, harms the real human ethics, and formulates a set of false human ethics.

Later people believed that Confucianism opposed the natural inaction of the heavenly way, which was even more misunderstood. Because Confucianism reveres the way of heaven even more than Taoism. In the Confucian classics, throughout the whole process, religion is established with morality, and it is necessary to say that the holy king matches the heavens with virtue, and without morality, there can be no religion, let alone the world to rule the world. Everything in the ritual religion is based on the Heavenly Dao Nature Religion. Everything about human ethics is the law of heaven. In the Confucian sacrificial system, Haotian God is also the highest heavenly god revered by Confucianism. More precisely, the humanism of Confucianism is actually a simulated reconstruction of the order of the Heavenly Dao with people at the core and the Son of Heaven as the heaven after the collapse of the Heavenly Dao.

What is benevolence? It's just a lover. Taoists are anti-benevolent and righteous, but in fact Taoists love people more. Lao Tzu said that saints have no abandonment, no abandonment, even people and things with bad morality, they must be rescued by the way of heaven. This is love for people beyond words. It is said that Confucianism is anti-natural, but in fact, Confucianism is even more respectful of heaven. Xunzi, who criticized Zhuangzi's thinking on the Heavenly Dao, was even more highly respectful of the Heavenly Dao.

It can be seen that the two Dao Essences of Heaven and Man are one, and the two principles of Taoism and Confucianism are one. But later, heaven and man were divided into two parts, and they could not be combined, so that people said that the Taoist idea of heaven was separated by morality and denied humanity. The humane thought of Yan Confucianism is detached from it with benevolence and righteousness, and denies the religion of nature. The way of China, from the union of heaven and man in ancient times, after the three emperors, to the separation of heaven and man, after the Spring and Autumn Warring States, after the Spring and Autumn Warring States, the division for a long time can not be combined, and then to the battle of heaven and man.

Judging from the origin of Taoism, it was Lao Tzu who preached to Wenzi, and Wenzi preached to Huangshi Gong. Huang Shigong's thought comes from Lao Tzu at its roots, and the inheritance belongs to the Wenzi lineage handed down by Lao Tzu's Taoism.

The idea of the simultaneous use of heaven and man embodied in the Book of Su cannot have been produced after the Spring and Autumn Warring States, but is the inheritance and collection of the ancient Taoist techniques of the pre-Zhou Dynasty. The ideas of Lao Tzu and Zhuangzi are the pure and pure nature of the Heavenly Dao when the three emperors and the two paths of heaven and man are not separated. The thinking of the Five Emperors period was that heaven and man were divided and undecided, and the kind of heaven and man who were separated from each other used thought. The way of the three kings of the three dynasties of Xia Shang is a further concretization of the way of the five emperors. The way of the three emperors, the five emperors and the three kings is reflected in the Book of Su. The combination of heaven and man is the integration of morality, benevolence, and propriety at the beginning of this book. In the following explanations, we will further explain the moral benevolence and righteousness in depth.

Moreover, in the Book of Su, not only the two Daoists of Heaven and Man, that is, Taoism and Confucianism, but also the Legalist and Soldiers, who are also working together and sharing each other, are not contradictory. In the book, there are four Taoist Confucian soldiers throughout the book. The so-called unity means morality, benevolence, righteousness, and propriety, and the common purpose is to calm the world and govern the country and the people. At the same time, it also means that if a person wants to be able to enter and exit the phase and master the way of heaven and earth, he must also fully master the five levels of morality, benevolence, and propriety.

Huang Shigong's thoughts, like Lao Tzu's thoughts and Confucius's thoughts, are the products of the decline of the Zhou Chamber and the introduction of the study of the Holy King into the people. The scene it applies to is also for the purpose of governing the country and the world. Therefore, Zhang Liang can get one out of ten, and he can assist Liu Bang to calm the world and make peerless achievements. Since you can use one out of ten to be holy, you can govern the country and the country. It can be imagined that ordinary people can use one out of ten thousand to cure their bodies and cultivate themselves, and develop their families and businesses, which must be more than enough.

It can be seen that the "Book of Su" is not the so-called book of schemes used by the popular flies and dogs in the city, but the holy king who is used to go through the heavens and the earth. People who are popular people think that morality is only human feelings, only spirit, just values. This vulgar morality is only the lower ninth class of mental level. It is absolutely impossible for such a low level of mind to be strategic, and it is absolutely impossible to master the art of heaven and earth. The morality mentioned by the ancients is to help people with the Tao, open up the heavens, and rule the people by the heavens, so that they can use morality to establish education and educate the world and make meritorious achievements. The ancient sages said that morality is to take heaven and earth as the driver, to rule all things, and to govern the country and the world. Why must the art of entering and exiting through heaven and earth be based on heavenly morality? Why can't the vulgar and the unscrupulous be extraordinary, and can only be limited to the low-level level of the fly camp and cannot be transcended, and they are completely unable to master the art of the heavens and the earth?