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The natural way of Mencius’s mind and nature discussion
Author: Lin Guizhen
Source: Author Authorized Confucian Network Published
The 137th lecture of “Luojia Mountain – Apricot in the Sky” is a collection of speeches. There is a lecture at the time of the publication: Confucius was in the 2570s. The third day of the fourth month of the Gengzi period. The Wuchen
“Nature” is inherent in nature. Mencius talks about nature, and uses nature to be benevolent and righteous, etc. Benevolent and righteous wisdom are “what God gave me” and “which I am inherent”. This is the basic logic and conceptual path of Mencius’s “good nature” discussion. The Si Meng School believes that the way of heaven is “virtue”, benevolence and wisdom is only the “good” of human nature, benevolence and wisdom are only the “good” of human nature, benevolence and wisdom are each reflected in the heart, which is the “action of virtue”. Only the five elements are reflected in the heart, which is the “action of virtue” and the five and four are reflected in the heart, which is only the “action” rather than the “action of virtue”. “De” is related to the way of heaven and the mind. Mencius believed that one of the “de” lies in the way of heaven, the other of the mind or the mind, and the one who communicates in the middle is “saint” (kind). The sacred and human state of heaven and man is the main character “Saint” (honor). The original word “Saint” is from the mouth to the ear to the man, and emphasizes the human hearing and sense. “Saint is to the way of heaven” is to emphasize the sense of “Saint” for the body to verify the main nature of the way of heaven. The root of Mencius’s benevolence and wisdom is the way of thinking and reasoning of “Heaven → Nature → Mind”, and the skill of benevolence and wisdom is the way of thinking and reasoning of “Heaven → Nature → Heaven”, and the way of heaven, and virtue of heaven is to treat attitudes “knowing heaven – serving heaven – establishing destiny”. Mencius’s thinking energy has already connected the five celestial beings, benevolence, righteousness, wisdom and saints, the heavenly beings are in virtue, the heavenly virtue is in nature, the nature is in the heart, and the heavenly heart is in ambition. Therefore, Mencius, who has different words and deeds and a united body and mind, presents a vast and vigorous state of energy.
[Keyword]Mencius; mind and nature; heavenly way; five elements; heavenly virtue; holy (saint); great
[Xiang Haoqiu]My dear teachers and friends, good morning, master! Tonight, we were very honored to invite Teacher Lin Guizhen from Qufu to attend the 137th lecture on “Luojia Mountain – Apricot Forest in the Sky” to teach us “The Heavenly Affairs and Rules of Mencius’s Discussion on the Mind and Nature”. The lecture is about to begin, please listen to it at a time. Tonight’s lecture is divided into two sessions: 1. Special lecture; 2. Ask questions and discuss. Please do not insert other information during the lecture. Thank you for your common sense. If you have any design or questions, please feel free to interact with Teacher Lin in the second session of the lecture. Above, let us welcome Teacher Lin to the forum to start a lecture with the warmest sound!
【Lin Guizhen】 Thank youThank you to the head, thank you Master, now the time is starting. The topic of communication with the master tomorrow is “the way of nature and principles of Mencius’s mind and nature discussion.” I just reported the words and said that I had just passed them on, and they were divided into four parts:
1. When it comes to heaven speaking nature, goodness is heavenly gift (keyword: inherent, heavenly gift).
2. Just talk about heaven well, and heaven is definitely not aware of it (keyword: heaven virtue, the five elements).
3. The mind of nature and the knowledge of heaven (keyword: be honest, know the heaven).
4. The primordial energy is full of energy and the vast and prosperous sky (keyword: grand and peaceful, guard the festival).
Mencius was good at discussing the mind and nature. This was a common understanding of the master, and he would not discuss it here. So what is this “sex” that Mencius talks about? Mencius said that “nature is good” is so, why did he say so? Here, students can have their own opinions, and there are many, even many disagreements in the academic world. I will talk about my understanding tomorrow and my craziness. Please criticize and correct me.
Tomorrow I will talk about four questions: the first is that Mencius’s explanation of nature comes from heaven, and this nature is given by heaven and comes from heaven. This is the same meaning. The second is that Mencius talks about heaven, and heaven is pure and kind, even better than benevolent and wise, because there is also “the saint young actress is the heroine. The heroine in the story is greater in this drama”, so the virtue of heaven is the way of heaven; heaven has hope and light, and in Mencius’s original words, it has positive gifts such as benevolent and wise, so Mencius’s celestial phenomena, Mozi’s heaven has interest and ambition and shortness. Nature comes from destiny or nature. Heaven is good, so nature is good. This is no problem in deduction logic. Of course, it is a philosophical logic, not a numerical logic.
The third is that Mencius said that nature is good and wise, and that nature is dependent on the mind to understand. Since nature is given by heaven, possessed by human beings, possessed by everyone, is good, and has benevolent and wise, then what is the mind? The mind is nothing more than conscious knowledge, perception, return, and going to our nature, and going to our human nature to know the kindness and wisdom that is inherent in our human nature. This kind of benevolence and wisdom of the nature of our confidants will not be exiled or lost. Sex is natural, so I say “the mind and the knowledge of the nature of heaven”. We must communicate, communicate, and reach the heaven. In this way, the mind and nature can truly be connected with the heaven. Cheng and Zhu Congirl-story-share are inherited by this kind of thinking.
The fourth is that Mencius said that after knowing the destiny of heaven, the great and prosperous heaven is magnanimous. Since heaven is good, nature is given by heaven, and nature and nature are benevolent, wise and good (even “saints/kinds”), then each of our nature comes from heaven and is entrusted by heaven. Then our original nature, our original goodness, is “confidant, good ability”, “good” means full of original meaning, and inherently sufficientknowledge and ability. Therefore, Mencius’ temperament may be said to be the atmosphere of his words and energy, and his body has a full-blown state. “Yuanqi” means the first aura and the original aura. Mencius talks about the spirit and cultivates the spirit, so in the mind and nature, it is like “Yuanqi drifting” and finally reaches the sky, which is “the vast and powerful sky”, “high平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平�
1. When the heaven speaks of nature, goodness is the gift of heaven (inherent, the gift of heaven)
Let’s first say the first point, “When the heaven speaks of nature, goodness is the gift of heaven.” Some people in our academic circles now explain that Mencius is “good in nature” and think that people’s mind and nature are not purely good. Why do people often do bad things? This is the type. Therefore, the academic community now has some doubts about Mencius’s “nature goodness” discussion, and even put forward new explanations, saying that Mencius did not advocate “nature goodness”, and even said that Mencius was talking about “goodness of emotions”. Mencius said, “If his emotions can be good, it is what he calls goodness; if a man is bad, it is not the sin of talent.” It is also said that Mencius’s “good nature” is to be good, to be good, to be good, to be good, to have good seeds, to have good causes, to have good or to be good, to have good or to be good, to be good, to be good, to be good, to be honest, to be honest, to be honest, to be pure.
So the “nature goodness” in Mencius’s mind and nature theory is now interpreted as “goodness in mind”, which is in terms of goodness, good roots, and good quality; “nature goodness” means good quality, and good quality, and good quality, and good quality. Goodness is seeds of goodness, good eyes, good eyes, good causes, good quality, good quality, etc. This is the explanation of this type. I think this explanation is contrary to Mencius’s original intention. In Mencius’s words, it is not a “big body” of Mencius, but a &#
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