Chapter 130: On the Dao (Part 2)

Everyone's eyes were focused on Qin Lingge, who said slowly: "If you abandon sages and wisdom, the people will benefit a hundredfold; if you abandon benevolence and righteousness, the people will be filial and kind; if you abandon tricks and profit, there will be no thieves."

Zhang Yuelu raised his eyebrows slightly.

In terms of the difficulty of using allusions, Qin Lingge's allusions are not unfamiliar, and even people with ordinary knowledge can know the source. But the more well-known the classics are, the greater the propositions involved. I am afraid that even if a great master with profound knowledge comes, he will not be able to explain them all. For thousands of years, scholars of all generations have continuously supplemented and improved them, making them have a recognized direction of interpretation, and it is difficult to take shortcuts. Choosing this kind of question is a competition of who understands it more deeply. It seems that Qin Lingge wants to defeat Zhang Yuelu head-on, not by taking shortcuts.

As for this classic, it comes from the five thousand words of the new Supreme Taoist Ancestor.

Yes, the five thousand words of the Supreme Taoist Ancestor are divided into two versions, the old version is also called the original version, which was said by the Supreme Taoist Ancestor himself, while the new version was revised and changed by the Taoist disciples of later generations in order to adapt to the development and changes of the world.

The old version of the five thousand words of the Supreme Taoist Ancestor should be: "Abandon wisdom and abandon debate, and the people will benefit a hundredfold. Abandon tricks and abandon profit, and thieves will disappear. Abandon falsehood and abandon worry, and the people will return to the old man."

The reason why it became the new version of "Abandon sage and abandon wisdom" is because of the dispute between Confucianism and Taoism, which was added by later generations.

This has to mention the story of the Confucian sage and the thief Zhi. The thief Zhi once cursed the Confucian sage and the thief, manipulating public opinion in the world to educate the people, with pretentious words and hypocritical behavior, confusing the monarch and the emperor, and seeking wealth and honor in vain. This is the world's first-class thief, and the thief will not stop until the saint dies.

When Emperor Daxuan Gaozu had not yet become emperor, he had a discussion with the last empress dowager of the previous dynasty Wei on saints and thieves.

The last queen mother of the Wei Dynasty believed that the winner is the king and the loser is the bandit. I have now become a prisoner. Whether to kill or imprison me is up to you. But if you want to judge me, I am afraid I am not qualified. We are just two thieves who stole the country. There is no difference. Robbers can kill robbers, but robbers are not qualified to judge another robber.

Emperor Gaozu of the Great Xuan, the master of the Northern Dao Sect, fought back with the view of the second sage of the Confucian Sect. In the end, he still sentenced the queen mother who actually controlled the government in the late Wei Dynasty to death, instead of letting her die in prison without explanation, to show the legitimacy of the Great Xuan replacing the Great Wei.

In any case, this was originally a statement made by the Taoist sect to attack the Confucian sect, but now Qin Lingge, a Confucian, took the initiative to bring it up. If the Taoist sect loses, it will be a great shame.

Ning Lingge frowned slightly, but still said to Zhang Yuelu according to the rules: "Qingxiao, it's your turn to break the topic."

According to the rules, "using classics" means to set the theme of this discussion.

"Breaking the topic" means to determine the scope of discussion based on the classics quoted by the other party. First, you need to unravel the other party's meaning, point it out in one word, and let the onlookers understand the intentions of both parties before you can break the topic and establish your argument.

Zhang Yuelu nodded slightly and quoted a classic to break the topic: "When the river dries up, the valley becomes empty, and the hills are flat and the depths are full. When the sage dies, the great thieves will not rise, and the world will be peaceful and without cause. If the sage is not dead, the great thieves will not stop. Although the sage is respected and governs the world, it is the profit-seeking thief Zhi."

This is what Nanhua Daojun said. Nanhua Daojun used boxes and cabinets to represent the country, and ropes and keys to represent the benevolence and righteousness of the sage. Those thieves who took away the boxes and cabinets were the thieves who stole the country and also stole the benevolence and righteousness of the laws.

Nanhua Daojun mentioned Dao Zhi, who refuted the Confucian sage to his face more than once. Dao Zhi's followers asked him if there was any method to steal. Dao Zhi's answer was: "The one who knows what good things are in the house is a saint, the one who can sneak into the house first is a brave, the one who can retreat after stealing is a righteous, the one who can understand the theft plan and succeed is wisdom, and the one who can distribute the spoils reasonably is benevolence." Saint, benevolence, righteousness, wisdom, and courage, the Confucian set of things can also be applied to thieves. This is the so-called "thieves also have a way". Confucianism advocates benevolence, righteousness, and courtesy, but it failed to influence the thieves to become good people. Instead, the thieves snatched "benevolence and righteousness" as the program of theft.

Taishang Daozu and Nanhua Daojun opposed not benevolence, righteousness, and morality themselves, but opposed the promotion of saints and benevolence. Once they are promoted, people will find that it is profitable, and they will whitewash themselves like chasing fame and fortune, pretending to be saints, saints, and saints, but actually doing the work of thieves.

This is the answer given by Nanhua Zhenren to the question of "saints and thieves", so Zhang Yuelu directly quoted Nanhua Zhenren's words, which can be regarded as a breakthrough.

Everyone turned their eyes to Qin Lingge again, waiting for him to ask first. Qin Lingge asked directly without any preparation: "What is Confucianism?"

Dao Zhi refuted the Confucian saints in person and scolded Confucianism, so the Taoist sect would constantly use this matter to attack Confucianism. Now Qin Lingge used this as an excuse to ask what Confucianism is. It must be admitted that this is an extremely grand proposition and a very difficult proposition to control. It is like asking what is Taoism? What is Buddha? Various famous debates led by such propositions are countless, and even the leaders of the three religions have personally participated in them.

Moreover, such propositions are also quite dangerous, because there is only a fine line between explanation and deconstruction, and deconstruction is only a fine line between negation.

As for why Qin Lingge did not ask "What is Taoism", it was probably because Zhang Yuelu's reputation was outside. As a young talent in the world, Qin Lingge was not sure of winning. In order to be safe, he chose the field he was better at.

Qin Lingge's voice was not loud, and the tone was not high, but it rang clearly in everyone's ears.

Everyone's face was solemn.

Even the three Chanzhi Zhenren who had been calm all the time showed an interested look.

Zhang Yuelu's face showed a little surprise. To others, it seemed that she didn't expect Qin Lingge to ask such a question, but only Zhang Yuelu knew that she was actually surprised at her good luck.

She actually guessed the topic correctly.

Because the preparation time was too short, Zhang Yuelu couldn't cast a wide net, and could only focus on some content. She thought about it and thought that since the decline of Buddhism in the Central Plains and the shift of the focus of Buddhism to the Western Regions, Buddhism was no longer known for its good debate, and it played more of a hands-on role. On the contrary, after the Confucianism lost its status as the common master of the world, it could not grasp the right to speak on etiquette, and the trend of talking about emptiness and mystery was revived again, and it has always played a role of talking, so Zhang Yuelu finally decided to guess the topic on the Confucianism.

Zhang Yuelu slowly replied: "The unity of family and country is Confucianism."

Donghua Zhenren and Qingwei Zhenren showed a look of praise on their faces at the same time.

Cihang Zhenren was more reserved, like many parents, without much expression.

Qin Lingge's face became solemn, and he said, "Please explain."

If immortals discuss the Dao, while asking questions and answering, they will also radiate their divine thoughts, pouring all their thoughts and ideas into the minds of others, so that they can be understood without words. In addition, the realm of immortals is already very high, and they often understand everything at a glance, without explaining too much. Therefore, the discussion of the Dao by immortals seems to be mysterious, and they often only say a few words, which makes people confused.

Because Zhang Yuelu and Qin Lingge have not reached this realm, and their status is not at that level, it is impossible for them to just say a few words and let everyone think about what they mean, so they need to explain.

Zhang Yuelu said in a deep voice: "For Confucianism, a country is an enlarged family, and a family is a reduced country. Handle family affairs as a monarch, let children treat their fathers and ancestors with the attitude of a monarch, kneel down at any time, and not disobey in the slightest, and maintain morality with laws. Handle state affairs as a father, and let the subjects treat the monarch with the attitude of their fathers and ancestors. The monarch's grace is like the grace of raising a child, and the grace should be repaid, and the law should be maintained with morality. Therefore, Confucianism advocates ruling the world with loyalty and filial piety."

When these words came out, the face of the Confucian chief priest had changed.

Regardless of whether it is right or wrong, this is no longer an explanation, but a deconstruction.

Zhang Yuelu did not mean to stop there, and continued: "The so-called monarch and father, the so-called parents and officials, all embody this concept of 'loyalty and filial piety'. The monarch is the father of the ministers, and the ministers and officials are the parents of the people under their rule. Then the monarchs are the ancestors of the people. In this way, a country becomes a family. The monarch is the grandfather as the head of the family, the ministers are the father, and the people are the grandchildren. Since it is a family, the father should love his son, and the grandfather should love his son and grandson. This is the Confucian 'benevolence'."

"The most holy is benevolence, and the second most holy is righteousness. This has to be mentioned again. Mohism was once the great enemy of Confucianism. Mohism advocated benevolence and non-aggression. Confucianism also advocated benevolence. Why are the two incompatible like fire and water? It is because the benevolence of Confucianism is only benevolence from top to bottom. There has always been grandfathers who dote on grandsons and fathers who dote on sons, but there has never been a son who dotes on fathers or grandsons who dote on grandfathers. Only when you are rich can you be unkind. Even if the poor want to be kind, who can they be kind to? Mohism advocates mutual benevolence, which violates the hierarchical order of Confucianism, or ethics, that is, the "ritual" of Confucianism. "

"The so-called thunder and rain are all grace from heaven. If the father and son are determined, even if the father does something wrong, the son cannot resist. If the son resists , that is, unfilial, unfilial means moral deficiencies, lack of morality means loss of righteousness, and lack of righteousness means people's support. As for the father punishing his son, it is all for the good of his son and has natural justice. "

"The father is unrighteous, and the grandfather, as the head of the family, must punish the father and uphold justice for his grandson. This is why the people always look forward to a wise ruler in power. But if the grandson dares to directly resist the father's unrighteousness, even if the father is wrong first, it is the grandson's fault. "

"For this reason, as long as a country is regarded as a family, there will be no fairness, because morally speaking, the son is born unequal to the father and owes the father If a man betrays a woman who has not raised him, he will be ruined, so if a son fights his father, he will be infamous forever! Therefore, we only hear about loyalty and filial piety, but not justice. "

"The so-called "loyalty and filial piety" and "benevolence" are just the "rituals" of the social order and human relations, which is the root of Confucianism. The sky and the earth are infinite, and people die at a certain time. Holding the tools of the time and entrusting them to the infinite is like a sudden passing through a gap. Those who cannot explain their aspirations and prosper their lifespans are not the way to the truth. The so-called rituals are crazy and busy, deceitful and hypocritical things, not true, so why talk about them. "

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