My prehistoric times are too hard

Chapter 379 Selfishness, All Beings, and the World, Xuanyuan's Ordinary Nature (300 Monthly Tickets Plus Changes)

In fact, when Xuanyuan finished summarizing the key words he had come along, he also had some guesses about his principles.

Although it may not be the final point of view, it does have some eyebrows.

Because there must be a reason behind everything Xuanyuan does.

And the source of this reason is mostly determined through weighing again and again.

As for the basis for weighing, there is always the word "benefit".

Of course, this "interest" is not an interest in a narrow sense.

But "profit" in a broader sense.

Such "profit" exists beyond reality, and depends on the monks feeling that they have gained more.

Such gains can be practical benefits, real benefits.

It can also be an intangible "profit".

Love, family, fame, honor, faith...

In the final analysis, it can also be said to be an existence that can make people feel at ease, and it is the softest existence deep in everyone's heart.

It can even be said that such "benefit" exists in all living beings, and it is also something that all living beings need to face and weigh.

Therefore, "profit" is particularly important.

However, pure "profit" may be the pursuit of living beings, and it is also the pursuit of Xuanyuan.

However, the word "benefit" obviously can't completely express Xuanyuan's principle of doing things, nor can it become the core of Xuanyuan's thought system.

In fact, compared with "benefits", how to distinguish "benefits" and how to prioritize "benefits" is the core of Xuanyuan's actions.

Everyone's selection criteria are different, so for different people, their "profits" are different.

Xuanyuan's ideological system, of course, cannot include all the choices of living beings.

This ideology is not Xuanyuan's ideology.

Therefore, Xuanyuan's ideological system is of course Xuanyuan's own selection criteria.

That is Xuanyuan's priority in judging the pros and cons deep in his heart.

To be honest, a person has countless qualities, and it is destined to be a difficult choice for an individual to sort out all his qualities.

Xuanyuan is of course no exception.

Fortunately, the so-called choice does not mean that Xuanyuan has to sort all the options one by one.

Instead, one of the highest priority existences is selected.

If possible, several sub-priority existences can also be selected.

In this way, the ideological system will be more complete.

All in all, the core of Xuanyuan's ideological system is to assign corresponding priorities among all the "benefits" that Xuanyuan believes.

Xuanyuan's ultimate goal has always been his own Dao practice.

Does that mean that Dao practice is the highest priority "benefit" in Xuanyuan's heart?

Obviously not accurate, in the process of seeking the Tao, Xuanyuan certainly understands the truth of what to do and what not to do, and he will not do things that violate his principles.

This seemed a bit contradictory. Since it was the highest pursuit, the ultimate goal, how could it not be the "profit" with the highest priority in his mind?
In fact, this is not surprising.

Because the practical "benefits" of Dao practice are often constrained by intangible "benefits".

Pursuits and goals are tangible, and tangible "benefits" are certainly not the core of Xuanyuan's thought system.

The intangible "benefit" that can constrain the ultimate goal may be the manifestation of the core of the true ideological system.

And similarly, the "benefit" that can constrain the ultimate goal is the keyword that Xuanyuan summed up before, and their constraints on the ultimate goal are not independent, but a comprehensive measure.

"Curiosity", "kindness", "stability", "struggle", "wisdom", "courage", "confidence", "pursuit of profit", "perseverance".

The qualities represented by these keywords are Xuanyuan's own qualities, and they are inseparable from Xuanyuan's nature.

In other words, it is Xuanyuan's nature as an invisible "benefit" that constrains Xuanyuan to achieve the ultimate goal.

Obviously, such a constraint is not only a constraint, but also a promotion on another level.

Perhaps all roads lead to Rome, and Xuanyuan has countless ways and means to pursue his own road.

But the intangible "benefit" represented by Xuanyuan's nature is actually more than a simple constraint to set a direction for Xuanyuan to pursue the Dao.

These intangible "benefits" also helped Xuanyuan build a road leading to the Dao when delineating the direction.

Therefore, the existence of the road, for the walkers, certainly limits the direction of travel, but it also brings infinite convenience to the walkers.

And Xuanyuan's nature has countless subdivided types and differences, and they together form the so-called road.

When faced with different problems, these different natures will also have different reactions and occupy different weights, and they are not static.

Therefore, Xuanyuan has no way to directly give these natures, that is, the intangible "benefits", to divide the so-called priorities before encountering actual problems.

This seemed to negate Xuanyuan's previous speculation.

In fact, this is not the case. Although it is impossible to prioritize these intangible "benefits", Xuanyuan can introduce his own rules for prioritizing when encountering specific problems.

Generally speaking, Xuanyuan's actions are of course based on his own heart, and he does what he wants.

But this is not the so-called ideology, because any ideology is what the heart wants.

Any action you take, even if you feel that you are restraining yourself, is a kind of following your heart, because the restraint itself is what you want.

If the ideology does not start from the heart, how can it be used as an ideology that one pursues?

Therefore, it is not difficult to follow one's heart's desire, but the difficulty lies in the latter sentence of not overstepping the rules.

Yes, it doesn't make any sense to simply do what you want, and the core is to do what you want while not breaking the rules.

The principle of prioritization, Xuanyuan is of course doing what he wants.

And this kind of following one's heart, for Xuanyuan, is just a trade-off between "public" and "private".

These two do not exist alone, but exist in a mixture.

Sometimes "public" accounts for more, [-]%, and "private" accounts for less, [-]%.

Sometimes it is the other way around, with "private" accounting for [-]% and "public" accounting for [-]%.

Of course, there are countless other ways of dividing.

When facing all problems, the proportions of "public" and "private" will not be the same.

Therefore, the rules for dividing priority are the rules for dividing "public" and "private".

As far as Xuanyuan is concerned, although he has a heart of compassion and has a heart for the world, in general, he is not a saint, and he also has his own selfishness.

If there is a high probability that his actions will cause great disadvantages to him, then Xuanyuan will definitely not do it.

Sacrifice yourself to achieve others.

Maybe Xuanyuan would do this on a special occasion in his previous life. This is also a kind of ideological education he got from the overall environment under the influence of his ears and eyes in his previous life, and he is willing to accept its existence.

But reborn in the prehistoric world, the past life may still have an influence on him, but it can no longer become the core of his current thinking, let alone limit himself.

Up to now, the only one who can restrict Xuanyuan is himself, and it is the true morality in his heart that restricts him.

Now that he was reborn, Xuanyuan embarked on the road of cultivation, his ultimate goal is always to pursue the Dao.

At this point, he is egoistic and selfish.

He can restrain his behavior, try not to hurt innocent people as much as possible, and follow his inner morality as much as possible.

But when he had to, he would still make the decision to hurt the innocent and destroy the prehistoric world.

There is a saying that if you are poor, you will be good for yourself, and if you are rich, you will benefit the world.

Although it is not accurate, it can also explain some of Xuanyuan's mentality.

It can be achieved if you can benefit the world Xuanyuan, but if you are poor, you can only benefit your own Xuanyuan.

Otherwise, Xuanyuan's previous actions in the final battle should have been the final decision not to persuade the Eastern Alliance, but he himself would not participate in the final decisive battle in the prehistoric world.

And Xuanyuan obviously wouldn't do that.

On this point, Xuanyuan is even more selfish.

As for when Xuanyuan's public heart can be manifested more?

That was when the price I paid was not too great.

For example, pay some star holy water and accumulated spiritual plants to restore one side's ecology.

Can this be said that Xuanyuan has no public heart?
Isn't Xuanyuan selfless?

Compared with many monks in the prehistoric world, Xuanyuan is still very selfless.

Not to mention that there is no shortage of star holy water in Xuanyuan now.

When Xuanyuan was born not long ago, when the holy water of stars was still a precious thing to him, didn't he selflessly sprinkle it on the earth?

Therefore, Xuanyuan's criteria for dividing "public" and "private" are also selfish.

The same is true for the priority division of "profit".

From "private" to "public", Xuanyuan's choice should be in the order of himself, all living beings, and the world.

If it is more general, Xuanyuan's principle of doing things should be benefiting himself, benefiting all living beings, and benefiting the world.

This is a ranking from "private" to "public", and it is also a true portrayal of Xuanyuan's heart.

It looks selfish, but Xuanyuan's moral standards are not low.

At least he can benefit all living beings and the world under certain circumstances.

I am afraid that whether it is in the previous life or the current prehistoric world, it is considered moral to be able to do this.

Therefore, Xuanyuan does not need to let his thought system run through all his choices.

It only needs to be reversed, and it is enough that all of your choices do not violate your own ideological system.

These two are just changing the order, but it is an earth-shaking change.

Perhaps the former is the ultimate pursuit, but the latter is what is placed in front of Xuanyuan, and what Xuanyuan needs to do.

One is the absolute restriction on Xuanyuan's actions, and the other is the lower limit of Xuanyuan's requirements.

Yes, the so-called ideological system is not just to find a lower limit that you require of yourself, and you can always ensure that you don't touch your own lower limit, and it's enough not to touch your own principles.

Xuanyuan's ideological system is the lower limit of his principles of action.

Therefore, the lower limit of Xuanyuan's ideological system is self-interest, which is the core of his choice.

At best, when you don't want to benefit yourself, it is enough to benefit all living beings and the world, and at most damage a small part of your own interests.

And the upper limit of his ideological system is to benefit all living beings and the world.

This so-called upper limit does not mean that one day Xuanyuan's moral standards must be able to abandon himself and benefit all living beings and the world.

But one day Xuanyuan will be able to benefit himself no matter what, and benefit all living beings and the world.

It may seem like a mouthful, but it is not.

Confucianism also has so-called self-cultivation, family harmony, state governance, and world peace.

The peace of the world is the ultimate goal of Confucianism.

It seems to be a gradual process, which is a progressive process of practice, but in fact, the higher the priority, the later.

But Xuanyuan is different, the highest priority among his choices is always to benefit himself, and only after he can have it to benefit himself will he choose to benefit all living beings and the world.

As for how to always benefit yourself?
That's what Confucius said, follow the heart and do not exceed the rules.

Xuanyuan in this state can naturally spread compassion and benefit the world and all sentient beings.

Of course, the latter is Xuanyuan's ultimate ideological pursuit, not the current pursuit.

In fact, at this point in the deduction, Xuanyuan has already understood his own practice and pursuit in the ideological system.

Perhaps to prove Hunyuan, Xuanyuan only needs to reach the lower limit of his own thought system, and after proving Hunyuan, he will start to consider the so-called upper limit.

This discovery is a surprise to Xuanyuan, even if it is more guesswork.

Thinking of this, Xuanyuan already has a general understanding of his own thought system.

Compared with the "benevolence" of Confucius and the "righteousness" of Mencius, Xuanyuan's ideological system is particularly selfish.

But from another point of view, Xuanyuan's ideological system is an ideological system that conforms to human nature.

After all, if you want to achieve "benevolence" and "righteousness", perhaps only intellectual saints can do it.

Xuanyuan was just a mortal in his previous life, and in this life he is just an innate god and demon who pursues the Dao.

As mortals have limited goodness, for the mortal world in the previous life, if everyone can do it, then the earth is already a paradise.

But in the prehistoric world, the innate gods and demons who pursue the Dao can possess a certain kind of goodness, which is already a paradise in the minds of ordinary creatures.

Therefore, according to the standard of a saint in thought, Xuanyuan is far from enough.

But if Xuanyuan was an ordinary person, then he has done enough.

Xuanyuan has never positioned himself as a saint in thought.

It is a flesh and blood, a person with desires and emotions.

This is also his true nature, the nature of ordinary people.

Selfish, but not so selfish.

There is kindness, but there is no overflowing kindness.

Isn't this the psychology of most people who are struggling in the world of mortals?

This is the case for ordinary people struggling in the world of mortals in the previous life.

The same is true for monks who are struggling to pursue the Dao in this prehistoric world.

From this perspective, Xuanyuan is still Xuanyuan himself.

Regardless of their previous lives, their nature has not changed much.

This nature that runs through the two lifetimes is Xuanyuan's true self.

If it wasn't for Xuanyuan, he would have already had a clear heart and a clear understanding of the true self.

Maybe even shouted: "Today I will know who I am!"

(PS: A difficult chapter, it may not be perfect, but this is also the mystery in my heart.

Judging from his choices along the way, he has always had the mentality of an ordinary person, no matter how high his cultivation is.The reason why he is ordinary is not that he is really ordinary, but that his nature is ordinary, just like all living beings.

As I said before, the stronger the strength, the greater the responsibility.It didn't go beyond this category, and it was also one of Xuanyuan's true ideas, as long as he did his best, that is to benefit all living beings and the world. )
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(End of this chapter)