The small meeting actually entered a question and answer mode, just like two teachers testing students. Hua Zhenxing replied thoughtfully: "Let's talk about the Sanxing Precept first. It stipulates the behavioral boundaries of monks and establishes the way monks get along with ordinary people.
.
Clarifying the situations in which magical powers cannot be used seems to be protecting ordinary people in the world and maintaining secular order, 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 beings too! Cultivation cannot be inherited or hereditary. All monks were once ordinary people. Even if they have cultivation, they are just ordinary people with cultivation.
Take Alliance 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 he was eighteen years old. What the Sanxing Ring protects is 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 this is how he likes to teach, one, two, three, four, A, B, C and D."
Hua Zhenxing continued: "A monk's parents, children, and relatives may not necessarily be monks."
Ding Qi nodded again and said, "Well, this is the second floor."
Hua Zhenxing: "So in a broad sense, the Sanxing Precepts also protect each monk's parents, children, and family members, and protect their foundation in the world. On this basis, there is another special case, which is the Shared Execution Precepts."
Ding Qi: "The Sanxing Precept was established by Patriarch Zhengyi 1,200 years ago, so what happened before Patriarch Zhengyi established the Sanxing Precept?"
Hua Zhenxing: "There are similar provisions in the Code of Magicians of Gambistine, but the logical starting point is different, but they are consistent in terms of practicality.
Even if Patriarch Zhengyi had not established the Sanxing Precepts, the masters of various sects would not fail to see this problem.
The reason why the Sanxing Precepts are Sanxing Precepts is not because Patriarch Zhengyi established it, but because outside the sect rules of each sect, everyone reached a consensus and established a system to maintain and implement it.
Today’s Kunlun Alliance.”
Teacher Ding: "Make an assumption, what if there is no Kunlun League?"
Hua Zhenxing: "As long as there is such a need, there will still be people who voluntarily maintain a similar order, but that may not be called Sanxing Jie. 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 Feso!"
Hua Zhenxing laughed: "It's a bit similar indeed. The underworld wouldn't fight and kill every day, otherwise everyone would have died long ago. Those neighborhood gangs in Fesoport are just filling in the order.
I have also heard about the gangsters in Hong Kong, who usually do business. They set up a sphere of influence to collect protection fees, sell contraband, open casinos, brothels, and various seemingly legitimate businesses such as valet parking, garbage
Clearance, community group buying, etc.
The reason why they are called gangs is because their businesses are exclusive, monopolistic, and comprador-based. Above them are those who are supposed to provide order services, but deliberately let order be absent. The gang members are just horse boys watching the show.
."
Ding Qi said dumbly: "Always give these examples, Xiaohua, it's not easy for you to grow up!"
Hua Zhenxing: "Let's get down to business, what's the problem with the Kunlun Alliance today? You two haven't explained it clearly yet."
Bai Shaoliu: "The Sanxing Precepts stipulate the behavioral boundaries of monks, but the Kunlun League itself also has behavioral boundaries. Many things have nothing to do with the Sanxing Precepts, they happen in the secular world.
For example, if Lu Mubai dies, he will die. If he does not die, the Kunlun Alliance 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 many people like Zhuang Yangquan in the world, and not all of them may come from monks' families."
Bai Shaoliu sighed: "This is exactly the problem!"
Seeing Hua Zhenxing's puzzled expression, Bai Shaoliu explained, "Monks are also human beings. Since they are worldly people, they cannot be immune to the influence of worldly affairs. In the past few years since the establishment of the Kunlun Alliance, worldly affairs have changed like never before..."
Dongguo's sustained and rapid economic development in recent years not only means the accumulation of wealth, but also is accompanied by rapid wealth concentration.
The growth rate of production capacity is unprecedented, which is the result of technological progress and industrialization.
The wealth accumulated by the entire society is concentrated at an alarming rate, which is the result of capitalization transformation. The faster the economy develops, the faster this process will be.
The social changes it has caused are that the gap between people is getting wider and deeper.
For example, a highly educated modern person named Li Si works in a normal job in a normal way. If he wants to achieve the "small goal" mentioned by another person named Zhang San, he may have to accumulate experience since the time of Grandmaster Zhengyi. wealth.
Are there any fundamental differences between these two people in terms of their IQ levels, knowledge reserves, and life efforts? No! This gap is just a class difference in production relations.
A person may fall or jump, but this gap will always exist. It is more confusing now than in any previous era, and its impact is more far-reaching.
In recent years, in Dongguo, the discourse system of class analysis has been gradually and silently erased, and has been replaced by another discourse system of capital creating wealth and promoting social development.
The definition of success and achievement has changed, and the mainstream values of society will also change accordingly.
For example, diligence and frugality cannot bridge the gap, so diligence and thrift are no longer a virtue. Another example is that simplicity is the natural enemy of consumerism, so simplicity is increasingly disliked by people.
More and more people are imitating, promoting, and showing off the way of life and thinking above the divide.
When an ordinary person studies hard since childhood and works hard when he grows up, but can never achieve the so-called achievement and success, then the goal that people pursue becomes how to cross that gap.
This is the logic of capital narrative, which uses fragmented logic from a filtered personal perspective to tell people that the goal of success is to cross the gap and then stay on top of the gap, rather than to eliminate the gap.
In Zhang San's eyes, Li Si is not a human being, at least not the same person as them.
They will also use all means to occupy the right to speak and tell everyone: When you cross the gap, you will become a different kind of person, a person like me, this is success.
When John Doe's goal is to become John Doe, then he must first affirm their discourse system, and then imitate and be loyal to them. Therefore, individual John Doe may become John Doe, but John Doe can always only be John Doe. them.
What is the logic of the capital narrative? Some people say proliferation, which is not accurate, because proliferation is its purpose.
Capital can be wealth, but wealth is not necessarily capital. Capital is a kind of power, the privilege of possession. Pursuing and maintaining this privilege is the logic of capital narrative.
There has also been a long class society in the history of the Eastern Kingdom, and classical possession privileges have always existed. However, the traditional cultural thought of the Eastern Kingdom has never been based on wealth and rank.
The ethical foundation of Dongguo society has always been justification by deeds. Although Old Man Yang, Master Ke, and Uncle Mo often quarreled, their education and ethical foundation for Hua Zhenxing were consistent.
The criterion for evaluating whether an individual is noble is his behavior rather than his identity. Because of the objective existence of class gaps, in history, the pursuit of wealth has often become a negative factor in moral evaluation.
In the traditional cultural thought of the East, it is not that people cannot 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 harmonious society, but they just don’t know how to realize it.
Therefore, it does not prevent people from morally criticizing social phenomena. Poems like "Shuo Mo" have been written in classics since ancient times...
This is also the reason why the Eastern Kingdom in modern times was able to quickly accept class revolutionary ideas and complete national liberation and social transformation.
However, in recent years, with the unprecedented drastic social changes, social values have been greatly impacted by the narrative logic of capital... The world is so magical, but what about the people of the world?
For example, Bai Shaoliu, Ding Qi, and Mei Yeshi, leader of the Kunlun Alliance, all came from extremely ordinary civilian families. Perhaps their personal ethics still possess simple virtues, but what about their current social status?
Their level of cultivation means abilities that ordinary people cannot imagine. The operating rules of the entire society are like this. If they are based in the human world, they will inevitably stand in a certain position in the secular society, even if they do not do it deliberately.
Experts 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 and successors who are still relatively young?
Take Mei Yeshi, the leader of the Kunlun Alliance, for example. He was born in Shizhu Village at the foot of Zhaoting Mountain in Wucheng. When he first went to school, his salary of dozens of yuan a month was an enviable income in the local area.
But at just middle age, his brother-in-law Chai Xiang, had it not been for unexpected changes in the market, the expected revenue from the Hanlin Mansion project would have reached more than one billion.
If it is normal labor income, even if it is calculated based on the enviable annual salary of one million, even if there is no consumption expenditure, it really takes the time of Patriarch Zhengyi to accumulate so much wealth.
Why, because he is Umenoshi's brother-in-law? Maybe yes, maybe not, the answer is not important. Umenoshi cannot have many brothers-in-law, and there are many real estate developers in the world.
The real question is, why would a person like Umenese help a real estate developer get out of an investment dilemma? This is how things are in the world, and it is impossible for people in the world not to be affected, even though Umenese does things according to fate.
Let’s talk about Lu Mubai’s daughter Zhuang Yangquan. She is just an ordinary person. What is the standard of achievement and success in the secular sense, and what is Zhuang Yangquan’s pursuit.
So in such a society, how can Lu Mubai take care of and help his children and relatives? Cultivation cannot be inherited or hereditary. Monks cannot pass their cultivation to the next generation, but they can leave wealth and capital power to their descendants.
But even if we don’t consider the future of our grandchildren, making a good arrangement for our current generation’s family members and helping them achieve worldly achievements and success would not be too much in the eyes of most people, right?
Let's take Ume Yeshi as an example. He himself is a son of a farmer in a mountain village, but what about Ume Yeshi's children? Regardless of whether they can succeed in spiritual practice, what are their origins?
If a monk's family members are struggling in the world, it is unlikely that the monk himself will not help them, and they will inevitably become entangled in worldly affairs. But at the same time, everyone knows that if you are too 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's goal is to cross the gap, then after they come into contact with spiritual practice, they will inevitably regard practice as a way to cross the gap.
The class gap in reality is difficult to bridge by other means, so we place our hope in spiritual practice that may be mysterious or illusory. However, since ancient times, the purpose of spiritual practice has never been to cross the class gap.
It's like people panning for gold in the sand. The goal is never to get sand without gold, although in fact it may be obtained. The real fact is that it is much more difficult to achieve success in spiritual practice than to cross classes in the secular world!
Monks must witness worldly affairs and be detached from worldly affairs. They are not good or bad people in the worldly sense. What they seek in practice is not to transcend worldly classes, but to be detached from worldly affairs.
Then the gap will no longer matter to them.
I have never heard of two Dacheng monks comparing who has the bigger house! 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.
Monks may not be able to change worldly affairs, but one's physical and mental realm and state of existence are not bound by the gaps in the world. This sounds amazing, but it is also somewhat helpless.
The truth is very clear, but the influence of worldly affairs is everywhere, and not everyone can achieve complete detachment.
For example, when many sects choose successors, do they tend to be more inclined to disciples who have no worries about food and clothing? Because their family members already have worldly wealth and power. Lin Taiwei's close disciple Lu Xingzhen is a standard official
, rich second generation.
From the perspective of the sect, no matter how high the cultivation level of the sect leaders and elders is, most of the ordinary disciples have not yet reached great success, and more successors who are being cultivated have not yet broken through the four realms, so they still have to gain a foothold in the world.
The status of disciples and successors in the world can also provide different kinds of help to the sect.
When a sect selects disciples and successors, the first priority is of course the qualifications. But besides the same qualifications, what else do they value, consciously or unconsciously?
This was an exchange mixed with spiritual thoughts. At this point, Bai Shaoliu suddenly asked again: "Director Hua, do you understand now why you are being targeted?"
This is a statement that wakes up the dreamer! Fu Lingke and Hua Zhenxing are strangers to each other and have no grievances. Why did they come to deal with him specially, and who was instigating him behind his back?
Cultivation realm cannot be hereditary or inherited, but what kind of successor to choose and who to choose as successor have been decided by monks since ancient times.
The traditional way of inheritance of practice can give monks a privilege invisible 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 is something that 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 are not even aware of it...until the emergence of Hua Zhenxing.
Huazhenxing's idea of promoting Yangyuan Technique is a subversion. Who can enter the practice is not decided by a certain monk or a group of monks. The so-called Yangyuan Valley is actually an organizational system that maintains this new screening mechanism.
This new selection logic is tantamount to depriving the monks of the invisible privileges that have belonged to the monks since ancient times, at least a very important part of it.
In the original narrative logic of the inheritance method, when monks choose successors, they may not necessarily choose children from rich families. There are also children with particularly outstanding qualifications and abilities in poor mountain villages.
This is just like the class gap that has existed since ancient times. Children from poor families will be lucky enough to cross the gap, but this does not change the nature of the gap.
No matter how the monks choose their successors, it does not change the monks’ privilege to choose who can become monks. The emergence of Hua Zhenxing may change the nature of this narrative logic.
The function of the monk community is no longer to decide who can become a monk, but only how to train monks.
After all, spiritual practice is different from the secular world. The state of cultivation is a purely personal achievement. Therefore, there is no class gap between secular people in the spiritual practice world. In the past, the choice was more determined by the monk himself.
There are many monks, especially those with advanced cultivation, 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 spiritual community.
Because of the emergence of Hua Zhenxing, people have become more aware that the monks have always had some invisible privileges in the secular world, but now they are being challenged.
Then a new disagreement arises: Should we maintain this privilege that may disappear, or should we let it disappear as it should?
Ume Yeshi, on behalf of the Kunlun League, has obviously expressed his attitude. His act of "loaning" Hua Zhenxing the righteousness talisman in public was a warning to those with ulterior motives not to make any more small moves against Hua Zhenxing.
The reason why Ume Yeshi expressed his position in this way shows that there is an undercurrent surging in this background. Who is instigating Fu Lingke behind the scenes? This power is probably not small!
At this time, Ding Qi patted Hua Zhenxing's shoulder again and said, "Just now Master Bai said that practice should be detached from the world, but detachment does not mean isolation. Monks are still more or less attached to the world, but to different degrees.
But Xiaohua, you are a strange flower. Your practice is completely tied to worldly affairs. It’s not that you are not detached completely, but that you are not detached at all!”
These words made Man Man, Hua Fat Fat and Xian Hao next to them stunned, but when they thought about it carefully, it was really what happened.
Huazhenxing built Yangyuan Valley in order to prepare for the establishment of a Yangyuan Technique promotion system; it developed Chunrong Pill with the goal of turning the spiritual elixir into an industrialized product for ordinary people.
Looking at what he has done since his cultivation, the purpose of establishing the new alliance is to transform the country of Jili, and the creation of Huanxiang Industry is to create a Huanxiang special state from scratch...
This is pure and thorough secularization, but it cannot be said to be vulgarization. I have never seen a monk who can combine the pursuit of spiritual practice with the changes in world affairs so seamlessly, it has simply reached the extreme.
Teacher Ding saw it so clearly that Hua Zhenxing could only smile bitterly.
What many people don't know is that Hua Zhenxing also represents another kind of extreme, because he also has an identity as Feng Zibin, which represents the extreme of capital's narrative logic.
The end of the narrative logic of capital is the agricultural reclamation area that Huazhenxing has built and the Huanxiangte state that is being built. But believers in the narrative logic of capital actually hate people like Huazhenxing the most.
Everyone wants to be Feng Zibin, but they all naturally dislike Hua Zhenxing.
But even if someone hates what happened in Huante State, they cannot refute it with the discourse system of capital logic, because through the virtual identity of Feng Zibin, Hua Zhenxing shows the result of the development of capital to its extreme.
Hua Zhenxing smiled bitterly and said nothing. It was hard for him to say anything because not everyone present knew that he was Feng Zibin.
At this time, Bai Shaoliu said again: "Director Hua asked what problems the Kunlun League has today. Of course it has problems. The world has changed, and the members of the Kunlun League will also be affected by it. Mr. Feng asked the leader Mei to work as a hotel cleaner.
It just means something.
Tomorrow's meeting of the Kunlun League will be a confrontation, and some words need to be explained clearly. It is not just to deal with a high-ranking Lu cadre, but also to debate the truth. When the Kunlun League encounters a situation now, Yangyuan Valley will also take a lesson from it in the future.
"
Hua Zhenxing also realized that Ume Yeshi's firm stance this time was probably due to the beating he received from his teacher, Mr. Feng.
But it was difficult to say this, so he just nodded obediently and said: "I will study hard, talk as little as possible, and just observe!"
**
PS: I’ve seen a lot of magical things recently, and I’ve revised the content of this chapter many times but I’m still not satisfied with it, so I’ll just post it like this.