A revelation: for a long time, instead of longing, it is better to ask the doctor! The doubts in the previous book are fixed on reading classics, so we talked about it. Even if you get a book, you suspect that someone is a Buddhist sutra, but you teach it to be a Buddhist sutra. Why is reading classics different from the classics of China saints? Every time I read my book, I have a suspicion that I am too busy reading classics.
However, I have seen the whole classic for a long time, and I don't know enough about it just by looking at it. Therefore, a book reads everything from a hundred philosophers (5) to classics, essays, materia medica (6) and novels; ⑦ Farmers and women workers ask everything, and then there is no doubt that they can get a general picture through classics. Scholars of later generations are different from those of previous dynasties. Not as good as being a saint. Pet-name ruby is not a saint's book, but why don't Mo, Yan, Zou, Zhuang, Shen and Han read it? He learns what he knows before reading it, in order to gain something, so {1 1} can't be confused. Only those who can't mess around can get something, so they know my way. My daughter-in-law regards what I know as a person who can learn chaos in different ways. I don't know.
It's not Buddhism that causes the disorder, but Dr. Bachelor's greed for profit, keeping his word {12} and not knowing how to be independent. What does Zigu think? Bitter and cold, serving Wanfusheng Japan {13}. Self-love.
be filled/suffused/brimming with
① No question: No greeting. ② Sheng Sheng: How can you stand it? This is an exaggeration. 3 chaos: chaos in the world, defeat customs. (4) Complete works of classics: refers to the complete picture of classics. ⑤ Hundred Schools: refers to the works of various academic schools from pre-Qin to early Han Dynasty. ⑥ Difficult Classics, Plain Questions and Materia Medica: all ancient medical books. ⑦ Female workers: At that time, they referred to women engaged in manual labor. 8 Not enough to be a saint: not enough to fully and accurately understand the thoughts of saints. Yang Xiong: Zi Ziyun, a Confucian scholar in the Western Han Dynasty. Attending Mo, Yan, Zou, Zhuang, Shen and Han: Mo Zhi, a native of Shandong in the Warring States Period, was the founder of Mohism and the author of Mozi. Yan: It refers to the doctors of Qi in the Spring and Autumn Period. Later generations collected his words and deeds and compiled The Spring and Autumn Annals of Yan Zi. Zou refers to Zou Yan, a Qi person in the Warring States Period, a representative figure of Yin and Yang family, who wrote Zou Zi. Zhuang refers to Zhuang Zhou, a representative figure of Taoism in the Warring States and Song Dynasties, and is the author of Zhuangzi. Shen, Shen Buhai, a Warring States person, was a representative figure of early legalists and wrote Shen Zi. Han refers to Han Feizi, a Korean during the Warring States Period, a representative figure of Legalism, and the author of Han Feizi. {1 1} heresy: heresy refers to other doctrines other than Confucianism. {12} Match words with words: praise and flatter each other with words. {13} Take Wanfubi Japan: At that time, I wrote a polite letter to people with parents, meaning to wish your parents good health in recent days.
Ceng Zi is a solid, that is, Ceng Gong. He and Wang Anshi have been in contact since childhood. They have strong friendship and a lot of correspondence with each other. After middle age, they have different ideas because of their different views on the implementation of the new law. Ceng Gong's political thought is relatively conservative, and he criticized Wang Anshi's new law. In this article, Wang Anshi refuted Ceng Zi's accusations against him, and talked about his attitude and methods of doing research.
The first paragraph of the article focuses on the key words "Buddhist scripture chaos", which not only explains the reasons for writing letters, but also paves the way for the following refutation. In the second paragraph, the author is in no hurry to refute Ceng Zi's criticism, but leaves a pen to illustrate his research methods. First of all, the author put forward his own way of doing scholarly research, that is, "reading all kinds of books by hundreds of philosophers, but as for difficult classics, simple questions, materia medica and novels" and "asking all kinds of questions to women farmers".
Then, Wang Anshi demonstrated the necessity of doing so in theory. People in later generations, different from those in previous dynasties, could not fully understand the purpose of saints without extensive reading and comprehensive investigation and research. It is also proved by examples that even Yang Xiong, an ancient scholar who is not good at non-saints' books, is omniscient in reading hundreds of works. The author further analyzes this and thinks that reading should first be guided by Confucianism and choose other theories, so it is difficult for heresy to disturb its own ideological system. The cleverness of this passage lies in that, on the surface, the author is talking to himself and expounding his own way of doing research, but in fact, it means indirectly refuting Ceng Zi's criticism. Since reading the scriptures alone is not enough to know them, and since we can make choices based on Confucianism when reading, we will not be confused by different knowledge, so reading Buddhist scriptures is harmless. At this point in writing, Ceng Zi's criticism of Buddhism and Buddhism is self-defeating.
In the third paragraph, the author formally turned to refute Gu, further defending himself that "it is not the Buddha who is in chaos in this world", but because the world is addicted to fame and fortune and has not used Confucianism to strengthen its self-cultivation. Therefore, Gu's statement that Buddhist scriptures are chaotic is also untenable. However, in the process of refuting, the author grasped the language accurately, clearly criticized Gu's misunderstanding of himself, and euphemistically criticized the practice of reading only classics in a speculative tone, which was very measured.
Compared with the reply to Sima Guang, this article is short in length, but simple in language, rigorous in logic and profound in analysis. In the second paragraph, from a local point of view, I discussed my own way of doing research. I not only laid out the facts and made sense, but also went deep into it layer by layer, and made the truth very thorough. From the whole article, the author naturally refutes Ceng Zi's criticism of himself while discussing his own research methods. It expresses the author's response to the ideological trend of blindly reading classics in society at that time and the subjective idealistic cognitive route of relying only on subjective imagination and not paying attention to investigation and research. The method of focusing on investigation and comprehensive learning advocated by him still has positive reference significance today.
Posterity review
Wu Lu (K ǔ I Kai) said: "Song Jinggong started his army and wanted to chase the Korean track. His stubbornness, steep tendency, and simple words all went to Yue (trapped) Austria ... "("Tang Song Wen Yao Ju ",Volume 7)