""Daya Ban": God Banban, the people who were sent to the death. If they speak, they will not be far away. They will be in charge of the sages. They are not in fact in the sages. They are not far away. They are still in the form of great advice..."

"... Jingtian's wrath, no one dares to play with him. Jingtian's Yu did not dare to drive. Haotian said Ming, and the king came out. Haotian said Dan, and he traveled."

"Daya Dang: God is the desolation of the people below. He is powerful and powerful, and his fate is often resistant. He is born with a strong and powerful people, but his fate is not always there. Every one has its beginning, but rarely has its end."

"... King Wen said to be a counselor, and he consulted the female Shang Dynasty. People also said: "The branches and leaves are not harmful, and the truth is first adjusted. The insight is not far away, and it is in the after Xia Dynasty."

In the palace, in the large tent that is used as a hall, the emperor and court officials are listening to scholars' lectures on scriptures and history. The scholars who are mainly taught are Liu Xuan and Liu Zhuo, famous scholars of the classics. At this moment, the two are not high-ranking officials in the court, but are using Confucian classics as tools to solve doubts for the emperor.

The emperor's confusion comes from the Book of Liang and the failure to end well by Emperor Wu of Liang. In this regard, we must understand it so as not to repeat the same mistakes.

In this regard, Liu Xuan and Liu Zhuo explained it in "Daya·Ban" and "Daya·Dang".

"Daya·Ban" is a work by Zhou Dafu Fanbo, who satirized King Li of Zhou as a humble king; "Daya·Dan" is a work by King Wen of Zhou to express his humble king Zhou as a pretext for his humble king Zhou, and to use this to satirize King Li of Zhou. The two Liu mentioned "Ban" and "Dan" today, of course, not implicitly satirize the current Zhou emperor.

"Ban" and "Dang" are poems in "Book of Songs·Daya". Later generations often used the "Ban Dang" to refer to political chaos or social turmoil. The difficulties of Taiqing during the Taiqing period of Liang State (the rebellion of Hou Jing) can be called "Ban Dang".

It is just right to explain "Ban Dang" and "Dang".

In "Daya·Dang", there is "Everyone has a beginning, but few have an end". What does this mean?

Liu Zhuo explained this: This passage has two meanings.

The first meaning is to state a fact: There are no things in the world that cannot be started well, but unfortunately, few of them can end well.

The second meaning is that the author "advises" the world (actually admonishes the King of Zhou) to start and end well.

Liu Zhuo used this as an example to evaluate the fact that Emperor Wu of Liang was unable to end well: Emperor Wu of Liang Xiao Yan was unable to start well and did not end well, which had nothing to do with the cause and effect of Buddhism. It was purely because he was the king of a country and failed to govern the country well.

After he said this, the ministers present couldn't help but look at each other: Is this considered entreating for the Buddhism of Liang Dynasty?

Everyone knows that Liu Xuan and Liu Zhuo are old people in Yuwen Wen’s Qiandi. These two famous scholars have excellent debate skills and are the emperor’s pawns in terms of knowledge. Therefore, everyone thinks that the second Liu will declare war on Buddhism today, and the result is...

He attributed Emperor Wu of Liang's failure to end well to "being a king but not doing his job"?

Liu Zhuo also said: "Your Majesty, the Tao Te Ching says: Receiving the filth of a country is called the ruler of the country; receiving the foul of a country is called the king of the world."

"As the ruler of the Southern Dynasty, Emperor Liang should have suffered from the country's defilement, but he was addicted to worshiping Buddha and reciting scriptures, and even became a monk many times. He did not assume the responsibilities of the king, and could not do a good job in the beginning and end well, so he was taken advantage of by others, causing the country to overthrow and causing the people to suffer."

Yuwen Wen nodded after hearing this: "The wisdom of the world is not far away. In the after Xia Dynasty, I should take it as a warning."

Anyone with a discerning eye can see that these two are in harmony, but civil and military officials, no matter whether they are respecting Buddha or opposing Buddha, they cannot feel contempt: the emperor set up a dignified formation to analyze the gains and losses of Emperor Wu of Liang.

It is not just to just put the responsibility on worshipping Buddha, but to start from the "reality" of a monarch.

The king of a country can have his own hobbies, whether it is worshipping Buddhism or Taoism, as long as he governs the country with civil and military affairs and does not neglect government affairs, it actually doesn't matter.

However, if you do not do your job properly and think about becoming a monk, building Buddhist temples on a large scale, orbing monks and nuns, and even affecting the national strength, then you are not doing your job properly and what's strange about causing trouble?

How can the eggs be completed when the nest is destroyed? The kings starve to death in troubled times. How good can ordinary people's lives be?

According to the explanation of the Er Liu's "Ban" and "Dang" as examples, Emperor Wu of Liang was unable to die well and the people in Liang State were destroyed. The biggest reason was that Emperor Wu of Liang, as the king, "does not do his job properly."

As for the Buddha's name, it did weaken the national strength of Liang State, but it was not a direct reason.

Er Liu's statement is simple: Buddhism is not the way to govern the country, so it is worthy of being scolded?

Why does Liang Guoming have difficulty in being too clear?

1. Because the minister is unfaithful.

Xiao Zhengde, who was in charge of the military affairs of the capital, opened the gate of Jiankang City to lead the wolf into the house; Liu Zhongli, the commander of the King's Army, had hundreds of thousands of soldiers, but remained silent on the periphery of Jiankang, watching the rebels surrounded Taicheng, and remained indifferent.

A large number of civil and military officials of the Liang Kingdom defected to Hou Jing, which was to help the evildoer.

2. Because the descendants are unfilial.

The father and grandfather were trapped in Taicheng, and the princes and grandsons of Liang Kingdom performed differently. Some wanted to serve the king and save the emperor, but more people remained silent and wanted the fisherman to benefit: he killed his father (grandfather) and the prince with the hands of the rebels, so he had the opportunity to inherit the throne.

Third, because brothers are unkind.

In the face of national crisis, the royal family of Liang State did not want to defend against the enemy, but instead fought against each other and regarded brothers as enemies.

For the above three points, if the officials of the Liang Kingdom royal family have done a good job, even if the Buddha has led to the decline of the country's strength, what can Hou Jing do?

Xiao Zhengde did not open the Jiankang city gate, and Hou Jing's rebels were eager to attack Jiankang, so they could only wander elsewhere, feeling anxious like a dog that was stranded.

If Liu Zhongli had not been watching from the wall, how could Hou Jing's rebels calmly besieged Taicheng for several months and succeed in the end?

If the royal family of Liang State worked together and decisively joined forces to rush to help Jiankang, Liu Zhongli, who had a ghost in his heart, dared to look at Jiankang on the wall when facing the royal kings?

The soldiers and horses of the king surrounded each other. Not to mention siege the city, Hou Jing's rebels would be difficult to protect themselves.

What is the direct relationship between the ministers being unfaithful, the descendants being unfilial, the brothers being unkind, and the difficulty of Taiqing is related to the fact that it is not slandering or slandering Buddhism?

In fact, Emperor Wu of Liang's "lost" can be found in the two articles "Ban" and "Dang".

The summary of the two Lius changed the atmosphere in the big tent. Xiao Yu, who had been working for "protecting the education" for several months, almost cried with joy at the "righteous words" of the two teachers.

However, at this moment, the figure that disgusted him jumped out again.

As a historian, Fu Yi, the chief secretary of the Grand Historian, is of course qualified to participate in the lectures and discussions at this time. At this moment, he put forward his own different opinions on the summary of the two Lius.

He believed that the difficulty of the Liang Dynasty and the royal family in Taiqing was that the ministers were unfaithful, the descendants were unfilial, and the brothers were unfair. This was because everyone was addicted to Buddhism and only focused on cultivating the next life, without any loyalty, filial piety, and fraternity in this life, so they acted unscrupulously.

Xiao Yu immediately made a rebuttal, saying that before Buddhism prospered, there were many unfaithful traitors in the Central Plains since the pre-Qin period. King Huiwen of Zhao starved to kill his father, Zhao Zhufu (King of Zhao Wuling) in the Shaqiu Palace, and that his son killed his father and was very unfilial.

Sima Jin's Eight Kings Rebellion and the Clan's Rebellion were vandals, which was unfaithful and unfilial. These were all things that happened before the rise of Buddhism. It can be seen that there were unfaithful, unfilial and unfaithful people at all times, so how could they blame Buddhism?

Xiao Yu believed that if we follow this logic, Zhang Jiao used Taiping Dao to invade the incident in the Later Han Dynasty and Lu Xun used Tianshidao to invade the incident in the Jin Dynasty, could it be considered that Taoism was extremely evil?

Seeing that his brother-in-law was indeed jumping into the trap by himself, Yuwen Wen couldn't help but raise his eyebrows and muttered in his heart: Amitabha, how good it is.

After several months of struggle, the topic will be confused if it continues to be hyped, so he set up a trap today, which made the officials who worship Buddha involuntarily jump in.

If you jump in and think about it again, haha...

Yuwen Wen thought so, and looked at Fu Yi, but heard Fu Yi say loudly: "It's not too late to see a rabbit and look at the dog; it's not too late to make up for the sheep when it's lost..."

Fu Yi did not avoid Xiao Yu's doubts about the "stains" of Taoism at that time, and then changed the subject and roughly explained the achievements of Taoism after "resolving mistakes when they know them."

Taoism has alchemy, which is a "compulsory skill" for cultivating immortals. Now, alchemy has long evolved into "chemistry" and "physical way". As experimentalists, countless alchemy Taoists conduct chemical and physics experiments day and night in Wuzhuang Temple and many new Taoist temples.

Many Taoist priests were injured, disabled or even killed in various experimental accidents, but even so, others continued to explore unknown areas at the risk of their lives.

Taoist priests who are not engaged in production have used their lives and years to find out the explosives, the "three acids" and "two alkalis", and many chemical products, mechanical devices, and technical processes.

Yuan Tiangang, who invented the new telegraph machine, was also a Taoist disciple.

These are all good things that benefit the country and the people. It can be said that the Taoists used fruitful inventions to discover that they had contributed their own meager strength to the dynasty and did their best to share the worries of the ominous rulers of the world who were suffering from the country.

Fu Yi concluded that Taoism made mistakes hundreds of years ago and has now reformed itself, which is to make up for the loss of the sheep.

Then he asked Xiao Yu: So, what can Buddhism do?

Monks and nuns cannot maintain peace, and martial arts cannot establish a country. They are not like farmers and workers who engage in production, but are not as good as merchants who can raise profits, do not pay rents and taxes, and do not serve labor, and cannot study practical technology to serve the country like Taoism.

At present, except for the White Lotus Sect, which is not afraid of hardships to educate the people in Nanzhong, the disciples of Buddhists seem to be unable to share the worries of the emperor.

Fu Yi believes that Buddhism has not made much contribution to the country and the people, but requires preferential treatment from the dynasty. In Liang State, monks and nuns smiled when they took money. When something big happened, they rely on Emperor Liang to misunderstand the meaning of Buddhism. They look like a scoundrel who will never admit their mistakes. Now they want to take advantage of it!

"I don't know how to reward, reflect, only ask for and make excuses. I have never seen such a shameless person!"

Faced with Fu Yi's ridicule, Xiao Yu's eyes turned black and his chest was blocked. At least he realized that he was in front of the emperor, and his brother-in-law seemed to have an increasingly stronger tendency to destroy Buddhism, so he suppressed his anger and stood up for the sake of "protecting the religion":
Chapter completed!