The scene of the small meeting actually entered the question and answer mode, just like two teachers testing students. Hua Zhenxing replied in a deep voice: "Let's talk about the Scattered Precept first, which stipulates the boundaries of the monk's behavior and establishes the way the monk gets along with ordinary people.

Clarifying the occasions on which supernatural magic cannot be used seems to be to protect ordinary people in the world and maintain secular order, but in fact it is also to maintain order in the cultivation world and protect all monks. ”

Teacher Ding asked, "Why? ”

Hua Zhenxing: "Because monks are also human beings!" Cultivation is not inheritable, it cannot be hereditary, all monks used to be ordinary people, and even if they had cultivation, they were just ordinary people with cultivation.

Let's take the Mei Alliance Master as an example, I have heard of his experience, even if his cultivation is high now, he was an ordinary person before he was eighteen years old. What the Loose Ring protects is himself, the self of the year. ”

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

Manman: "Is this still layered?" ”

Xian Hao laughed: "Teacher Ding is a teacher, and the teacher likes to do this when he lectures, one, two, three, four, A, B, C, D." ”

Hua Zhenxing continued: "The parents, children, and relatives of monks are not necessarily monks. ”

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

Hua Zhenxing: "So in a broad sense, the Sanxing vows are also protecting every monk's parents, children, and relatives, and protecting the foundation on which they stand in the world. On this basis, there is another special case, that is, the joint punishment. ”

Ding Qi: "The Scattered Ring was established by the Patriarch 1,200 years ago, so what about before the Patriarch established the Scattered Ring?" ”

Hua Zhenxing: "There are similar provisions in the Gambisting's code of magicians, but the logical starting point is different, but it is the same in terms of practicality.

Even if there is no Zhengyi Patriarch to establish the Scattered Ring Ring, the masters of the various sects will not be able to see this kind of problem.

The reason why the Scattered Precept is the Scattered Precept is not because the Patriarch established it, but because outside the rules of each faction, everyone reached a consensus and established a system to maintain and implement it, which 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 necessity, there will still be people who will spontaneously maintain a similar order, but that is not necessarily called the Scattered Precepts. In the most extreme case, each sect may set aside a sphere of influence and establish some kind of rules. ”

Manman: "This seems to be the neighborhood gang in Filso-Harbour!" ”

Hua Zhenxing smiled: "It's indeed a bit like, the underworld won't fight and kill every day, otherwise there would have been no one left." The neighborhood gangs in Afroport are just a filling of order.

I've also heard of the gangsters in Red Harbor, who usually do business, demarcate a sphere of influence to collect protection money, sell contraband, open casinos, brothels, and all kinds of seemingly legitimate businesses such as valet parking, garbage removal, community group buying, and so on.

The reason why they are said to be gangsters is because their business is exclusive, monopolistic, and comprador. Above them are the people who are supposed to provide order services, but deliberately let order be absent, and the gang members are just horse boys watching the scene. ”

Ding Qi said dumbly: "Always give these examples, Xiaohua, it's really not easy for you to grow up from a young age!" ”

Hua Zhenxing: "To get back to the point, what's wrong with today's Kunlun League?" You two haven't explained it yet. ”

Bai Shaoliu: "The Scattered Ring stipulates the boundaries of the monks' behavior, but the Kunlun League itself also has behavioral boundaries. A lot of things have nothing to do with the vows of the Sanxing, it happens in the world.

For example, Lu Mubai will die if he dies, and if he doesn't die, the Kunlun League will let him die again, as many times as he wants.

But what about Zhuang Yangquan, the daughter of Lu Mubai? She is an ordinary person with no cultivation, if Lu Mubai is not the head of Dingfeng Pond, will Zhuang Yangquan still be like that? ”

Hua Zhenxing replied: "Maybe, maybe not." There are still many people like Zhuang Yangquan in this world, but they may not all be born in monks' families. ”

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

Seeing Hua Zhenxing's puzzled expression, Bai Shaoliu explained, "Monks are also human beings, and since they are human beings, it is impossible for them not to be affected by world affairs. And in the years since the establishment of the Kunlun League, the drama of world changes has never been seen before......"

Dongguo's sustained and rapid economic development 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, and this is the result of technological progress and industrialization.

The wealth accumulated by the whole society is concentrated at an astonishing rate, which is the result of capitalization. The faster the economy grows, the faster the process.

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

For example, Li Si, a highly educated modern person, is engaged in a normal job in a normal way, and if he wants to achieve the "small goal" in the mouth of another person, Zhang San, he may have to start accumulating wealth from the time of Zhengyi Patriarch.

Is there a fundamental difference between such two people's IQ level, knowledge reserves, and efforts in life? Not really! This chasm is only a class difference in the relations of production.

Someone can fall or jump, but the gap is always there. It is now more confusing and far-reaching than ever before.

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

As the definition of success and achievement changes, so do the prevailing values of society.

For example, it is impossible to cross the chasm by virtue of diligence and thrift, so diligence and thrift are no longer a virtue, and for example, simplicity is the natural enemy of consumerism, so simplicity is becoming more and more disgusted.

More and more people are emulating, promoting, and flaunting their way of life and thinking above the chasm.

When an ordinary person studies hard from an early age and works hard when he grows up, he can never achieve the so-called achievements and successes, then the goal that people pursue becomes how to cross that gap.

This is the logic of the capital narrative, which uses a filtered personal perspective to fragment the logic, telling people that the goal of success is to cross that chasm and then stay on top of it, not to eliminate it.

In Zhang San's eyes, Li Si is not a person, at least not a person like them.

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

When Li Si's goal is to become Zhang San, then he must first affirm Zhang San's discourse system, and then emulate and be loyal to them. As a result, individual Li Si may become Zhang San, but Li Si can only be Li Si forever.

What is the logic of the capital narrative? Some 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, and the pursuit and maintenance of this privilege is the logic of the narrative of capital.

There was also a long history of class society in the eastern kingdom, and the classical privilege of possession has always existed. However, the traditional cultural ideas of the Eastern Kingdom have never been based on wealth and wealth.

The ethical foundation of Dongguo society has always been justification by deeds. Although Old Man Yang, Ke Fuzi, and Uncle Mo often quarreled, their education and ethical basis for Hua Zhenxing's education were the same.

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

In the traditional cultural thought of Dongguo, people are not blind to class oppression, but they don't know how to better solve it, it's not that no one puts forward the ideal of Datong society, but they don't know how to realize it.

Therefore, it does not prevent people from morally criticizing social phenomena, and poems such as "The Rat" have been written in the classics since ancient times......

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

However, 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, but what about the world?

For example, Bai Shaoliu, such as Ding Qi, and Mei Yeshi, the leader of the Kunlun League, are all from ordinary civilian families, and they may still have simple virtues in their personal ethics, but what about their current social identity?

Their cultivation realm means abilities that ordinary people can't imagine. The rules of operation of the whole society are such that if they are based on the world, they will inevitably stand in a certain position in the secular society, even if it is not deliberate.

A person like this may not care about worldly power and wealth. But what about the people around them, their children, relatives and friends, and those disciples who are still young in cultivation?

Take Mei Yeshi, the leader of the Kunlun League, as an example, he was born in Shizhu Village at the foot of Zhaoting Mountain in Wucheng, and when he first went to school, his salary of dozens of yuan a month was the enviable income of the local area.

However, if it weren't for the unexpected changes in the market, the expected income of the Hanlin Mansion project would have reached more than one billion.

If it is a normal labor income, even if it is calculated at an enviable annual salary of one million, even if there is no consumption expenditure, it really needs to start from the era of Shoichi Patriarch to accumulate so much wealth.

Why, because he is Umeno Stone's brother-in-law? Maybe yes or maybe not, this answer doesn't matter, Umeno Stone can't have many brothers-in-law, and there are many real estate developers in the world.

The real question is, why would a person like Mei Yeshi help a real estate developer get out of an investment dilemma? This is how things are in the world, and it is impossible for the world not to be affected, although Umeno Stone also does things according to the law of fate.

Let's talk about Zhuang Yangquan, the daughter of Lu Mubai, she is just an ordinary person, what is the standard of achievement and success in the secular sense, what is Zhuang Yangquan's pursuit.

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

But even if you don't think about what happens to your grandchildren, it is not too much in the eyes of most people to give a good arrangement to the current generation of relatives and family members to help them achieve worldly achievements and success, right?

Or take Mei Yeshi as an example, he himself is the son of a peasant family in a mountain village, but what about Mei Yeshi's children, whether they can succeed in cultivation or not, and what is their background?

If the monk's family is struggling in the world, it is unlikely that the monk himself will not help him, and he will inevitably be involved in the world. But at the same time, everyone knows that if you get too deeply involved in the world, it is not good for your cultivation.

Social reality has also led to the phenomenon that if more and more ordinary people have the goal of crossing that chasm, then after they come into contact with the practice, it is inevitable that they will see the practice as a way to cross the chasm.

The class gap in reality is difficult to bridge in other ways, so we hope for mysterious or ethereal spiritual practice. However, since ancient times, the goal of cultivation has never been to cross the class gap.

It's like people panning for gold in the sand, never with the aim of getting sand without gold, although in fact it may be. And the real fact is that it is much more difficult to succeed in cultivation than to cross classes in the world!

Monks must witness and detach themselves from worldly affairs, they are not good people and bad people in the worldly sense, and what they seek in their practice is not to transcend worldly classes, but to be able to transcend worldly affairs.

Then the chasm will not matter to them.

I haven't heard that between the two Dacheng monks, there will be a comparison of 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.

Monks may not be able to change the world, but their physical and mental state and state of existence are not bound by the chasm in the world. It sounds amazing, but it's also a little frustrating.

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

For example, when many sects choose successors, will they be more inclined to those disciples who have no worries about food and clothing? Because his family members already have the power of worldly wealth. Lin Taiwei's closed disciple Lu Xingzhen is a standard official and rich second generation.

From the perspective of the sect, no matter how high the cultivation of the head and elder is, most of the ordinary disciples have not yet attained, and more of the descendants in cultivation have not yet broken through the four realms, they still have to gain a foothold in the world.

What is the identity of the disciple in the world, it can also provide different help to the sect.

When the sect selects disciples to pass on, the first thing is, of course, to look at the qualifications of the root organs. But in addition to the same root qualifications, what do they value, consciously or unconsciously?

This is an exchange mixed with the collision of divine thoughts, speaking of this, Bai Shaoliu suddenly asked again: "Director Hua, do you understand now why you were targeted, right?" ”

This is a word to wake up the dreamer! Fu Lingke and Hua Zhenxing don't know each other, they have no grievances, why did they deliberately come to deal with him, and who instigated him behind his back?

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 way of passing on the practice can give the monk an invisible privilege in the world, which is to decide who can become the next generation of monks.

Since ancient times, this privilege has existed objectively, not a subjective pursuit, and no one has thought to maintain it, and many people are not even aware of it.

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

Something that has existed naturally since ancient times, and no one can challenge its existence, of course, it does not need to be deliberately maintained, and some people are not even aware of it...... Until the emergence of Hua Zhenxing.

Hua Zhenxing's idea of promoting the art of raising the yuan is a kind of subversion. It is not up to a particular monk or group of monks to decide who can get started. The so-called Yangyuan Valley is actually an organizational system that maintains this new screening mechanism.

This new logic of choice is tantamount to depriving the group of monks from ancient times of the invisible privileges, or at least a very important part of them.

In the narrative logic of the original inheritance method, the monks choose the heirs, and they may not necessarily choose the children of rich and noble families, and there are also children with particularly good qualifications in the poor mountain villages.

This is like the class gap since ancient times, and the children of the poor will also be lucky to cross the gap, but this does not change the essence of the existence of the gap.

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

The function of the community of monks is no longer to decide who can become monks, but only how to train them.

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

There are many monks, especially those who are highly cultivated, who are very disgusted with the narrative logic of privilege in the world, and they can also see it clearly, so Hua Zhenxing is still welcomed and accepted by the Kunlun cultivation community.

Because of the emergence of Hua Zhen Xing, people have become more aware that the monk community has always had some kind of invisible privilege in the world, and now it is being challenged.

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

Mei Yeshi, on behalf of the Kunlun League, has obviously expressed his attitude, and his act of "lending" Hua Zhenxing to keep the integrity rune in public is to warn those with ulterior motives not to make any more petty moves against Hua Zhenxing.

The reason why Umeno Stone wants to make such a statement shows that there is an undercurrent surging in this context. Whoever is instigating Fu Lingke behind his back, this force is probably not small!

At this time, Ding Qi patted Hua Zhenxing's shoulder again and said: "Master Bai said that cultivation should be detached from the world, but detachment is not isolation, and the monk is still more or less involved in the world, but to a different extent.

But Xiao Hualing is a wonderful flower, your cultivation is completely involved in the world, you are not completely detached, but completely not detached! ”

At this time, Man Man, Hua Fat, and Xian Hao next to him were all stunned, but after thinking about it carefully, it was really like that.

Hua Zhenxing built Yangyuan Valley in preparation for the establishment of a Yangyuan promotion system; The goal of developing Chunrong Dan is to turn the cultivation elixir into an industrialized product for ordinary people.

Looking at what he has done since his practice, the establishment of the new alliance is to transform the country of several miles, to create the Huanxiang industry, and to create a Huanxiang special state from scratch......

This is pure, utter secularization, but it cannot be said to be vulgarization. I have never seen a monk who can combine his spiritual pursuits with the changes of the world so smoothly and to the extreme.

Teacher Ding saw it too thoroughly, and Hua Zhenxing had to smile bitterly.

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

At the end of the narrative logic of capital, it is the agricultural reclamation area that Hua Zhenxing has built and the Huanxiang Tebang that is being built. But believers in the narrative logic of capital, in fact, are the most disgusted people like Hua Zhenxing.

All of them want to be the wind and self-guest, but they all naturally dislike Hua Zhenxing.

But even if some people are disgusted with what happened to Huanxiang Tebang, they can't refute it with the discourse system of capital logic, because Hua Zhenxing shows the result of the extreme development of capital through the virtual identity of Feng Zibin.

Hua Zhenxing smiled bitterly, and he didn'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 Kunlun League today, of course it has problems. The world has changed like this, and the members of the Kunlun League will also be affected by it. Mr. Feng asked the owner of Mei Meng to be the cleaner of the hotel, which meant something.

Tomorrow's Kunlun League deliberations will be a confrontation, and there are some things that need to be clarified, not only to deal with a Lu Gaoqian, but also to debate the Tao. The Kunlun League is now encountering a situation, and Yangyuan Valley will also take this as a warning in the future. ”

Hua Zhenxing also realized that Mei Yeshi's statement was so resolute this time, I am afraid that it was somewhat because he was beaten by his teacher, Mr. Feng.

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

**

ps:I've seen a lot of magical things recently.,The content of this chapter has been revised many times and I'm not satisfied.,Just post it like this.。

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