Imagine the world

Chapter 493 The end of the deduction

The small meeting actually entered the question-and-answer mode, as if two teachers were testing students.Hua Zhenxing pondered and replied: "Let's talk about the precepts first, it stipulates the boundaries of monks' behavior, and establishes the way monks get along with ordinary people.

Clarifying the occasions where supernatural powers and spells cannot be used seems to protect ordinary people in the world and maintain the order of the world, but in fact it is also maintaining the order of the practice world and protecting all monks. "

Teacher Ding asked: "Why?"

Hua Zhenxing: "Because monks are human too! Cultivation cannot be inherited or hereditary. All monks used to be ordinary people. Even if they have cultivation, they are just ordinary people with cultivation.

Let's take Leader Mei as an example. I have heard about his experience. No matter how high his cultivation level is now, he was still an ordinary person before.The sanxing precepts protect himself, the self he was back then. "

Ding Qi nodded: "Well, this is the first floor."

Manman: "Is this still layered?"

Xian Hao laughed out loud: "Teacher Ding is a teacher, and the teacher likes to teach like this, one, two, three, four, A, B, C, D."

Hua Zhenxing continued: "The parents, children, and relatives of monks may not be monks."

Ding Qi nodded again and said, "Well, this is the second floor."

Hua Zhenxing: "So in a broad sense, the precepts of scattered practice are also to protect the parents, children, relatives and family members of every monk, and protect the foundation for them to gain a foothold in the world. On this basis, there is another special case, which is the precepts of joint punishment."

Ding Qi: "Scattering practice precepts were instituted by Patriarch Zhengyi 200 years ago, so what happened before Patriarch Zhengyi established the Sanxing precepts?"

Hua Zhenxing: "Gambistine's magician rules also have similar regulations, but the logical starting point is different, but they are the same in terms of practicality.

Even if Patriarch Zhengyi hadn't established the precepts of scattered behavior, the masters of various sects would not fail to see this kind of problem.

The reason why the precept of scattered behavior is called the precept of scattered behavior is not because the patriarch Zhengyi established it, but because everyone has reached a consensus outside of the school rules of various schools, and established a system to maintain and implement it, that is, Today's Kunlun League. "

Teacher Ding: "Make a hypothesis, what if there is no Kunlun League?"

Hua Zhenxing: "As long as there is such a need, there will still be people who will voluntarily maintain a similar order, but that may not be called a scatter precept. In the most extreme case, each sect may set aside a sphere of influence and establish some kind of rule."

Manman: "This seems to be talking about the neighborhood gangs in Port Fiso!"

Hua Zhenxing smiled: "It's a bit like that. The underworld wouldn't fight and kill every day, otherwise there would be no one left. The gangs in the neighborhood of Feisuo Port are just filling in for order.

I have also heard about the gangsters in Hong Kong, who are usually in business, setting aside a sphere of influence to collect protection fees, selling contraband, opening casinos, brothels, and various seemingly legitimate businesses such as valet parking, garbage Clearance, community group buying and so on.

The reason why they are gangsters is that their businesses are exclusive, monopolistic, and comprador.Above them are those who are supposed to provide order services, but deliberately let order be absent. Gangsters are just watchmen. "

Ding Qi said in a dumb voice: "Always give these examples, Xiaohua, you have grown up since childhood, it's really not easy!"

Hua Zhenxing: "Let's get down to business, what's wrong with the Kunlun League today? You two haven't explained it clearly yet."

Bai Shaoliu: "Scattering precepts stipulate the behavioral boundaries of monks, but the Kunlun League itself also has behavioral boundaries. Many things have nothing to do with the scattershot precepts, which happen in the secular world.

For example, when Lu Mubai dies, he dies. If he does not die, the Kunlun League will let him die again, as many times as necessary.

But what about Lu Mubai's daughter Zhuang Yangquan?She is an ordinary person with no cultivation. If Lu Mubai were not the head of Dingfengtan, would Zhuang Yangquan still be like that? "

Hua Zhenxing replied: "Maybe, maybe not. There are still many people like Zhuang Yangquan in this world, and they may not all come from a monk's family."

Bai Shaoliu sighed: "This is exactly the problem!"

Seeing Hua Zhenxing's puzzled expression, Bai Shaoliu explained again, "Cultivators are also human beings, and since they are people in the world, it is impossible for them not to be affected by world events. In the past few years since the Kunlun League was established, the dramatic changes in world events have never been seen before..."

The sustained and rapid economic development of Dongguo in recent years not only means the accumulation of wealth, but also the rapid concentration of wealth.

The growth rate of production capacity is unprecedented, which is the result of technological progress and industrialization.

The wealth accumulated by the whole society is concentrated at an astonishing speed, which is the result of capitalization transformation.The faster the economy develops, the faster this process will be.

The social change it causes is that the gap between people is getting wider and deeper.

For example, Li Si, a modern man with a higher education, is engaged in a normal job in a normal way. If he wants to achieve the "small goal" that another person Zhang Sankou calls "small goals", he may have to start accumulating since the age of Zhengyi Patriarch. wealth.

Is there any fundamental difference between such two people in terms of IQ level, knowledge reserve, and effort in life?not at all!This gap is just a class difference in production relations.

Someone may fall, and someone may jump, but this gap is always there.It is more bewildering and far-reaching now than ever before.

In recent years in Dongguo, the discourse system of class analysis has been gradually erased and replaced by another discourse system in which capital creates wealth and promotes social development.

Definitions of success and achievement have changed, and so have prevailing values ​​in society.

For example, diligence and thrift cannot bridge the gap, so diligence and thrift are no longer a virtue, and simplicity is the natural enemy of consumerism, so simplicity is increasingly hated by people.

More and more people are imitating, advocating, and showing off the way of life and thinking above the gap.

When an ordinary person studies hard since he was a child and works hard when he grows up, he will never achieve the so-called achievement and success, then the goal people pursue becomes how to bridge that gap.

This is the logic of the capital narrative, fragmenting the logic with a screened personal perspective, telling people that the goal of success is to cross the gap and then stay on top of the gap, not to eliminate that gap.

In Zhang San's eyes, Li Si was not a human being, at least not the same as them.

Zhang San will use all means to occupy the right to speak and tell every Li Si: When you cross the gap, you will become another kind of person, a person like me, and this is success.

When Li Si's goal is to become Zhang San, then first of all, he must affirm Zhang San's discourse system, and then imitate and be loyal to them.So individual Li Si may become Zhang San, but Li Si can only be Li Si forever.

What is the logic of capital narrative?Some people say proliferate, which is not accurate, because proliferate is its purpose.

Capital can be wealth, but wealth is not necessarily capital.Capital is a kind of power, a privilege of possession, and the pursuit and maintenance of this privilege is the logic of capital narrative.

There is also a long class society in the history of Dongguo, and classical possession privileges have always existed.However, the traditional cultural thinking of Dongguo has never been based on wealth and honor.

The ethical basis of Eastern society has always been justification by works.Although Old Man Yang, Master Ke, and Uncle Mo often quarreled, their education to Hua Zhenxing had the same ethical basis.

Whether a person is noble or not is judged only by his behavior, not by his identity.Because of the objective existence of the class gap, in history, the pursuit of wealth and honor has often become a negative factor in moral evaluation.

In Dongguo's traditional cultural thinking, it's not that people don't see class oppression, but they just don't know how to solve it better. It's not that no one has proposed the ideal of a Datong society, but they just don't know how to realize it.

Therefore, it does not prevent people from morally criticizing social phenomena. Poems like "Shuoshu" have been written in classics since ancient times...

This is also the reason why modern Dongguo was able to quickly accept the idea of ​​class revolution and complete national liberation and social transformation.

But in recent years, with unprecedented drastic social changes, social values ​​have been greatly impacted by the narrative logic of capital... The world is so magical, so what about the world?
For example, Bai Shaoliu, Ding Qi, and Mei Yeshi, the leader of the Kunlun alliance, all of them were born in the most ordinary commoner families. Maybe their personal integrity still has simple virtues, but what about their current social identities?
Their cultivation realm means abilities that ordinary people can't imagine.The rules of operation of the whole society are like this. If they stand in the world, they will inevitably stand in a certain position in the secular society, even if they don't do it deliberately.

An expert like this may not care about worldly power and wealth.But what about the people around them, their children, relatives and friends, including those disciples whose cultivation level is still relatively low?

Take Mei Yeshi, the leader of the Kunlun Alliance, as an example. He was born in Shizhu Village under Zhaoting Mountain in Wucheng. When he was just in school, his salary of tens of dollars a month was an enviable income for the local area.

But only in middle age, his brother-in-law Chai Xiang, if not for unexpected changes in the market, the expected income of the Hanlin Mansion project could reach more than one billion.

If it is a normal labor income, even if it is calculated with an enviable million-dollar annual salary, even if there is no consumption expenditure, it really needs to start from the age of Patriarch Zhengyi to accumulate so much wealth.

Why, because he is Umenoishi's brother-in-law?Maybe yes, maybe no, the answer is not important, and it is impossible for Umenoshi to have many brothers-in-law, but there are many real estate developers in the world.

The real question is, why would someone like Mei Yeshi help a real estate developer out of investment difficulties?This is how things are in the world, and it is impossible for people in the world not to be affected, even though Umenoshi did things in accordance with the law of fate.

Besides, Zhuang Yangquan, the daughter of Lu Mubai, is just an ordinary person, what is the standard of achievement and success in the secular sense, and what Zhuang Yangquan pursues is.

So in such a society, how can Lu Mubai take care of and help his children and relatives?Cultivation cannot be inherited or hereditary, and monks cannot pass on their cultivation to the next generation, but they can leave wealth and capital power to future generations.

But even if you don’t consider the future of your grandchildren, it’s not too much in the eyes of most people to give a good arrangement to the relatives and family members of the present generation and help them achieve achievements and success in the worldly sense?
Let's take Umenoshi as an example. He himself is a farmer's son in a mountain village, but what about Umenoshi's children, no matter whether they are successful in cultivation or not, what is their origin?
If a monk's family members are struggling in the world, it is unlikely that the monk himself will not help, so he will inevitably be entangled in world affairs.But at the same time, everyone knows that if you are too deeply involved in worldly affairs, it will be detrimental to your practice.

Social reality has also led to a phenomenon. If more and more ordinary people aim to bridge that gap, then after they are exposed to spiritual practice, they will inevitably regard spiritual practice as a way to bridge the gap.

The class gap in reality is insurmountable in other ways, so people place their hopes on mysterious or illusory practice.But since ancient times, the purpose of practice has never been to cross the class gap.

It's like people panning for gold in the sand. The purpose is never to get sand without gold, although in fact it may be.But the real fact is that it is much more difficult to achieve success in spiritual practice than crossing classes in the secular world!

Monks must witness the worldly affairs and must transcend the worldly affairs. They are not good or bad people in the secular sense.

Then that gap will not matter to them.

I never heard that two Dacheng monks would compare whose house is bigger!Cultivation is the physical and mental state that an individual can achieve, and has nothing to do with external status.

Detachment is on it not in it.

A monk may not be able to change the world, but his physical and mental realm and state of existence are not bound by the gap in the world.This sounds amazing, but also a little helpless.

The reason is very clear, but the influence of the world is everywhere, not everyone can achieve complete detachment.

For example, when many sects select successors, do they tend to be more disciples who have no worries about food and clothing?Because their family members already possess the power of wealth in the secular world.Lin Taiwei's closed disciple Lu Xingzhen is a standard second-generation official and rich man.

From the perspective of the sect, no matter how high the master and elders are, most of the ordinary disciples have not achieved great success, and more descendants who are being cultivated have not yet broken through the four realms, and they still have to gain a foothold in the world.

The status of disciples and successors in the secular world can also provide different help to the sect.

When the sect selects disciples and successors, the first thing is of course to look at the aptitude of the roots.But in addition to the same root aptitude, what do they value consciously or unconsciously?

This was an exchange mixed with a collision of spiritual thoughts. At this point, Bai Shaoliu suddenly asked again: "Director Hua, do you understand now why you were targeted?"

This can be regarded as a word to wake up the dreamer!Fu Lingke and Hua Zhenxing were strangers to each other and had no grievances or enmities. Why did they come here to deal with him, and who was behind the scenes?

The realm of cultivation cannot be hereditary or inherited, but what kind of heirs to choose and who to choose as heirs have been decided by monks since ancient times.

The traditional method of practice inheritance can give monks an invisible privilege in the secular world, which is to decide who can become the next generation of monks.

Since ancient times, this kind of privilege has existed objectively and is not a subjective pursuit. No one thought of maintaining it, and many people were not even aware of it.

It does not belong to a specific person, but to a group of monks.

It has existed naturally since ancient times, and no one can challenge its existence. Of course, it does not need to be maintained deliberately, and some people even don't realize it... until the appearance of Hua Zhenxing.

Hua Zhenxing's idea of ​​promoting Yuan Yang Art is a kind of subversion.It is not decided by a certain monk or a group of monks who can practice.The so-called Yangyuan Valley is actually an organizational system to maintain this new screening mechanism.

This new logic of choice is equivalent to depriving the invisible privileges that belonged to the monk group since ancient times, at least depriving a very important part of it.

In the narrative logic of the original inheritance method, when monks choose successors, they may not necessarily choose children from rich and noble families. There are also children with outstanding aptitude in poor and humble mountain villages.

This is like the class gap that has existed since ancient times, and children from poor families will also be lucky enough to cross the gap, but this does not change the nature of the gap.

No matter how monks choose successors, it does not change the privilege of choosing who can become monks.The emergence of Hua Zhenxing may change the essence of this set of narrative logic.

The function of the monk group is no longer to decide who can become a monk, but only how to train monks.

Cultivation is different from the secular world after all. The realm of cultivation is a purely personal achievement, so there is no class gap between the secular world in the practice world. In the past, how to choose depends more on the monk himself.

There are many monks, especially those who are highly cultivated, who are very disgusted with the privileged narrative logic of the secular world, and they can see it clearly. Therefore, Hua Zhenxing is still welcomed and accepted by the Kunlun practice community.

Because of the appearance of Hua Zhenxing, people have realized more clearly that monks have always had some invisible privileges in the secular world, but now they are being challenged.

Then a new disagreement arises, whether to maintain this privilege that may disappear, or let it disappear when it should disappear?

Mei Yeshi, on behalf of the Kunlun League, has clearly expressed his attitude. His act of "loaning" to Hua Zhenxing the Shou Zheng Talisman in public is to warn those who have ulterior motives not to make any small moves against Hua Zhenxing.

The reason why Umenoshi made such a statement is that there is an undercurrent surging in this background.Whoever instigated Fu Lingke behind his back, this force is probably not small!

At this moment, Ding Qi patted Hua Zhenxing on the shoulder again and said: "Just now Master Bai said that one should transcend the secular world in practice, but detachment is not isolation, and monks are more or less attached to world affairs, but to different degrees.

But Xiaohua, you are a wonderful flower. Your practice is completely dependent on the world. "

This remark stunned Manman, Hua Feifa, and Xian Hao beside him, but after thinking about it carefully, it really was the same thing.

Huazhenxing built Yangyuan Valley to prepare for the establishment of a Yangyuanshu promotion system; developed Chunrong Pill, its goal is to transform the spiritual pill of practice into an industrialized product for ordinary people.

Looking at what he has done since his practice, the establishment of a new alliance is to transform Jili Kingdom, and the establishment of Huanxiang Industry is to create a Huanxiang Special State from scratch...

This is pure and thorough secularization, but it cannot be called vulgarization.I have never seen a monk who can combine the pursuit of practice with the changes of the world so seamlessly, and it has reached the extreme.

Teacher Ding saw it too clearly, Hua Zhenxing could only smile wryly.

What many people don't know is that Hua Zhenxing also represents another extreme, because he also has an identity as Feng Zibin, which represents the extreme of capital narrative logic.

At the end of the deduction of capital narrative logic, it is the agricultural reclamation area that Huazhenhang has built and the Huanxiang Tebang that is under construction.But believers in the narrative logic of capital actually hate people like Hua Zhenxing the most.

They all want to be Feng Zibin, but they all naturally hate Hua Zhenxing.

But even if someone hates what happened in Tebang, they cannot refute it with the discourse system of capital logic, because Hua Zhenxing, through a virtual identity like Feng Zibin, shows the result of the deduction of capital development to the extreme.

Hua Zhenxing smiled bitterly and said nothing, and he couldn't say much, because not everyone present knew that he was Feng Zibin.

At this time, Bai Shaoliu said again: "Director Hua asked what is wrong with the current Kunlun League. Of course it has problems. The changes in the world will also affect the members of the Kunlun League. Mr. Feng asked the leader Mei to be a restaurant cleaner. It just means something.

Tomorrow's Kunlun League discussion will be a confrontation, and some things need to be clarified. It is not just for disposing of a high-ranking Lu, but also for debate.The Kunlun League is now in a situation, and Yangyuangu will also learn from it in the future. "

Hua Zhenxing also realized that Mei Yeshi's stance was so firm this time, probably because he was beaten by his teacher Feng to some extent.

But it's hard to say, he just nodded obediently and said: "I must study hard, try to talk as little as possible, and just observe!"

**
PS: I have seen a lot of magical things recently, and the content of this chapter has been revised many times and I am not satisfied, so I will post it like this.

(End of this chapter)