White-robed Minister

Chapter 249 0247 [Everyone can become a saint!]

At Wen Yanbo's residence, a group of former party members gathered.

Jia Fan, who incited the people to petition in the capital, not only escaped any punishment, but was also promoted by Wen Yanbo to the position of "Gou Dang Jin Zou Yuan" (a high-ranking official in charge of petitioning).

This official position was previously held by military officials, primarily sons of nobles and officials. Because of frequent dereliction of duty and creating chaos, Wang Anshi has now reassigned it to a civil official.

The number of official positions being reformed in the same batch was quite large. These were all positions previously held by eunuchs or military officers, and from now on, they could only be held by civil officials.

Jia Fan, who openly outmaneuvered Wang Anshi, was urgently returned to the capital and promoted to a position that was precisely what Wang Anshi's reforms had earned him.

Furthermore, the appointment was made directly by the Privy Councilor, bypassing the Secretariat.

At this moment, Jia Fan held the "Duo Sheng" (a book on bell-shaped chimes) and recited it to the old party members: "During the Shenlong era, a foreign merchant was selling cakes in the West Market of Chang'an. Suddenly, a vicious dog jumped out and bit his left finger, drawing blood. The merchant grabbed the dog and shouted for its owner. The people in the market gathered to watch, and the noise was deafening."

"A short while later, Zhao Jia, the Martial Guard, arrived, drew his sword, and shouted: 'Who is causing this disturbance?' The merchant knelt and pleaded: 'I sell flatbreads, and this dog has bitten my finger for no reason. I beg you, Martial Guard, to kill it with a stick.' Zhao Jia glared at the dog and said: 'This dog is vicious and may harm someone again. It should be killed!'"

"Just as he raised his cane, an old man tugged at his sleeve: 'This dog often lies at the back gate of the Liang Prince's mansion. Could it be one of the mansion's animals?' Zhao Jia abruptly stopped, turned around, and scolded the Hu merchant: 'You Hu people are cunning! You've injured your own finger to frame a good dog, trying to swindle money from people?' The Hu merchant was taken aback: 'How dare I!'"

"A shoe seller said: 'The dogs kept by the Prince of Liang are all tributes from Gaochang. This dog's fur is mixed, so it must not be one.' Upon hearing this, Zhao Jia glared at the old man, pointed at his face, and shouted: 'You're spouting nonsense! You almost ruined my official business! How dare you claim the dogs of the Prince of Liang's palace as your own?' The old man shrank back and fell silent, daring not to speak again."

Zhao Jia raised his staff again towards the dog's head, and solemnly declared to the crowd, "Since this lowly dog ​​from the marketplace has harmed innocent civilians, it should be beaten to death!"

When Jia Fan read this passage, everyone, including Wen Yanbo, burst into laughter.

Jia Fan continued reading: "Suddenly, a young man in brocade robes squeezed in, laughing, 'Lord Zhao, you are mistaken! This dog belongs to Young Master Wu Yanxiu. I personally saw the young master carrying it out for a stroll the other day.' Upon hearing this, Zhao Jia's face turned ashen. He hurriedly threw his cane to the ground, took off his robe to cover the dog's back, stroked its mane, and said, 'No wonder this dog has such bright eyes; it is indeed a noble breed! This cunning pancake vendor has mutilated his own finger to tarnish the dog's reputation; his crime should be punished.'"

The Hu merchant cried out, "Lord Zhao has changed his tune seven times; what have I done wrong?" Zhao Jia roared angrily, "How dare this barbarian slander his superior!" He ordered his soldiers to bind the Hu merchant and take him to the authorities.

Wen Yanbo, despite his advanced age, exclaimed in admiration, "Xu Xingzhi's literary talent is truly outstanding! He has vividly portrayed those who are sycophantic, obsequious, and bullying!"

Lu Xizhe laughed and said, "The Zhao Hou mentioned in the text must be an allusion to Lu Huiqing."

Yang Hui said, "Although Lü Huiqing is a petty person, he is not so despicable. This Zhao Hou is probably a satire of those who want to join the New Party but cannot."

Upon hearing this, everyone exclaimed in unison, "Gong Shen!"

"Ha ha ha ha!"

Everyone burst into laughter.

Gong Shen, who had drunk with Xu Lai in Yingtian Prefecture, had long since been transferred back to the capital to take up a sinecure.

Starting last year, this old fellow took the initiative to go and celebrate Wang Anshi's birthday, releasing small animals to pray for Wang Anshi's well-being, and even shouting in public, "May Lord Wang live to be 120 years old."

However, Gong Shen's reputation was so bad that he was incapable of helping with the reforms, and Wang Anshi couldn't be bothered with him at all.

There are so many people like this!

The main reason was that Wang Anshi liked to promote talented people beyond their rank. He not only frequently promoted officials who had passed the imperial examinations but also recruited some commoners as officials.

This gave many people hope, and they wanted to curry favor with Wang Anshi to rise to prominence.

Xu Lai's original intention in writing this novel was to satirize this kind of opportunist.

Despite the laughter, the focus of the discussion quickly returned to the first part of "On Inner Sage and Outer King".

The concept of "inner sage and outer king" comes from the "Tianxia" chapter of the Zhuangzi. It was originally a Taoist idea, which was later adopted by metaphysicians and combined with Buddhist theories in the Tang Dynasty.

To date, no great Confucian scholar has mentioned "inner sage and outer king".

Several years later, Cheng Yi praised Shao Yong's scholarship as the study of inner sagehood and outer kingship. This assessment leans more towards the idea that Shao Yong blended Confucianism and Taoism.

A few years later, the reformists also summarized Wang Anshi's scholarship as the philosophy of "inner sage and outer king." This was the first time that "inner sage and outer king" was defined from a purely Confucian perspective.

But at this moment, the concept of "inner sage and outer king" leans more towards Taoist thought.

Xu Lai was the first to stand up and expound on the concept of inner sage and outer king using Confucianism, combining it with the Analects and the Great Learning.

Holding a magazine, Jia Fan recited: "Zhuangzi once said: 'Sages are born, kings achieve, all originate from one.' Although this is an old Daoist saying, its meaning is consistent with the Six Classics, and its essence can be traced back to Confucius and Mencius—I now borrow its words to clarify my own way, not daring to plagiarize Laozi and Zhuangzi, but truly wishing to integrate it with Confucianism, so that the distinction between inner and outer, root and branch, may be clearly restored to the world."

"Inner sagehood is the foundation of virtue; outer kingship is the means to realize its application."

"The essence of the sage's teachings lies in self-cultivation, and their application lies in governing the country and bringing peace to the world."

"I have observed that the way of Heaven and Earth requires roots before blossoms; and the learning of sages requires inner cultivation before outward application. Therefore, the Great Learning establishes three cardinal principles to connect the root and the branch, and outlines eight steps to sequence the beginning and the end. Its essence lies in illuminating virtue and renewing the people, and its ultimate goal is to attain the highest good."

"Inner sagehood and outer kingship are not two separate things. The root and the branch are interdependent, and the essence and function are consistent, just as rivers and seas receive all streams, and the sun and moon shine brightly in the sky. There is no such thing as a long flow without a source, or a crooked shadow without an outer appearance."

"Investigating things to acquire knowledge is the foundation of inner sagehood. Everything in the world has its principles, and every principle in the world has its rules. By thoroughly understanding the changes of heaven and earth and observing the subtleties of human affairs, not to dazzle the senses, but to open the abode of spiritual enlightenment—"

"Sincerity and integrity are the true foundation of inner sagehood. Without sincerity, one is like a drifting catkin in the wind, aimlessly swaying; without integrity, one is like a mirror covered in dust, unable to distinguish beauty from ugliness. A virtuous person is cautious even when alone, and feels no shame even in a leaky roof; with reverence in mind, one's four limbs naturally become dignified."

"As for self-cultivation, it is the intersection of inner sagehood and outer kingship —"

"Those who can regulate their families, govern their states, and bring peace to the world —"

Jia Fan continued reading, but when he reached the last paragraph, he suddenly dared not read any further. He said to the old party leaders, "Xu Xingzhi has made reckless remarks."

Lü Gongbi asked, "What did he say?"

Jia Fan swallowed hard and said, "He said that even peddlers and laborers can become Yao and Shun. As long as you follow his method, everyone can become a saint."

"Nonsense!"

"It was indeed nonsense."

"What exactly is Xu Xingzhi trying to do?"

"This is heresy!"

"I think there's some truth to that."

"What logic is that?"

Mencius once said that everyone can become a Yao or Shun.

"That's different. Mencius spoke of filial piety and brotherly love. Everyone can be as filial and brotherly as Yao and Shun. The sage Xu Lai spoke of was a true sage!"

Wen Yanbo listened silently to the debate, and he also planned to start a magazine.

Xu Lai has "The Sound of the Bell", Wang Anshi has "The New Voice", why can't I, Wen Yanbo, speak out?

Imperial Academy, lecture hall.

Yan Fu, the Imperial Academy's lecturer, was reading the passage that Jia Fan dared not read: "The way of inner sagehood and outer kingship is not a gift bestowed by heaven, but rather inherent in the human heart. Yao, Shun, Confucius, and Mencius were of the same nature as everyone else, but they were able to cultivate the seeds of goodness. Investigating things and extending knowledge, everyone can fathom their principles; making one's will sincere and rectifying one's heart, everyone can fully realize their nature. If one can truly follow these eight steps, reflecting on oneself, a single moment of self-awareness is the foundation of sagehood, and a single act of self-cultivation is the reality of sagehood. If one practices without ceasing, even a peddler or laborer can become a Yao or Shun. How far is sagehood from us—"

What is it? It's just self-inflicted.

"7

The entire room was deathly silent; no one spoke.

The path to sainthood in the Han Dynasty was "interaction between heaven and man," which was too ethereal and elusive.

The metaphysics of the Wei and Jin dynasties held that it was impossible to reach the level of a sage through acquired means and one's own efforts.

The Confucian scholars of the Sui and Tang dynasties did not discuss this, only the Buddhists said that one could "achieve enlightenment and become a saint".

During the Song Dynasty, Zhou Dunyi said that one can learn from sages. His way of learning from sages was to abandon unnecessary desires and return one's heart to its original purity. Then, with a calm and empty mind, one could observe things and improve oneself.

Zhang Zai was also studying this, but had not yet formed a unique perspective.

It was at this critical juncture that Xu Lai put forward the theory of "inner sage and outer king." He said that by following the "Three Cardinal Guides and Eight Virtues" in one's conduct and actions, everyone can become a Yao or Shun, and everyone can become a sage!

This is not a sudden statement of opinion; it is based on detailed arguments and the cosmology and worldview presented in the previous article.

In the next installment, he will elaborate on the methodology in more detail.

For Xu Lai, the concept of "investigating things to acquire knowledge" was no longer abstract or ethereal. He had already proposed a distinction between ethics and physics, suggesting that even scholars who did not like studying natural sciences could study social sciences.

In later episodes, he will also talk about seeking truth from facts and the unity of knowledge and action, so as to prevent his theories from being distorted into mere boasting.

"Sir, can ordinary people really become sages like Yao and Shun? Can everyone truly become a saint?" a student stood up and asked.

The student's voice trembled as he spoke.

The main ideas, such as "inner sage and outer king" and "everyone can become a sage," were too shocking for scholars in the mid-Northern Song Dynasty. Most Confucian scholars didn't even dare to think about them.

Especially the latter.

From Confucius to the Northern Song Dynasty, great Confucian scholars throughout history categorized people's innate abilities. Sages are all born that way; even the most intelligent person, no matter how hard they try, can only approach the level of a sage.

Xu Lai, however, said that Yao, Shun, Confucius, and Mencius were also human beings!

Yan Fu said, "The key to Xu Xingzhi's words lies in the four words 'persistent practice.' Who can persist without ceasing? Everyone has a tendency to be lazy, and it's difficult to maintain this throughout one's life. If there truly is someone who persists without ceasing, what harm is there in calling him a sage?"

Yan Fu seemed to have become a supporter of Xu Xingzhi's teachings. He continued, "Xu Xingzhi said in his writings, 'A single thought of self-awareness is the foundation of sagehood; a single act of self-cultivation is the reality of sagehood.' We ordinary people only need to remember these two sentences. These two sentences are precisely the methods for cultivating inner sagehood and outer kingship. We must have self-awareness in our hearts—this is inner sagehood. We must finish what we start—this is outer kingship. Don't talk about bringing peace to the world; ask yourselves, can you do the small things in your daily lives? Can you complete your studies on time?"

"Hahaha!"

The students burst into laughter.

A single thought of self-awareness forms the foundation of sainthood; a single act of self-cultivation fulfills the essence of sainthood. Indeed, we lack self-awareness in our studies and often slack off on our homework, thus failing to grasp either the foundation or the essence of sainthood.

Yan Fu said jokingly, "If you want to become a sage, you must first start by completing your studies on time."

Immediately, a student shouted, "Teacher, if I finish my assignments on time, will I be qualified to be a semi-saint?"

Yan Fu laughed and said, "You could call yourself a minor sage of the Imperial Academy."

"Hahaha!"

Another burst of laughter filled the classroom, creating a joyful atmosphere.

Amidst the laughter and commotion, many students accepted Xu Lai's ideas.

It's incredibly inflammatory, and it's feasible.

Even many learned scholars were attracted to Xu Lai's theory.

In comparison, the article about Wang Anshi published in "New Voice" did not generate as much discussion.

Wang Anshi was busy with reforms and had little free time. He only slightly revised his previous articles, such as "On Kingship and Hegemony," before publishing them in "New Voice."

These articles have already sparked heated debates and are no longer anything new.

Meanwhile, other articles in *New Voice* magazine all advocated for reform. Even poems praised the reform. The novels fabricated stories about the Green Sprouts Law being very popular among farmers.

This approach has caused many readers of "New Voice" to feel disgusted.

The main problem was that the reformists lacked experience in propaganda. They were used to issuing orders, so their magazine articles appeared particularly stiff, and were written much like imperial congratulatory messages and government proclamations.

However, *New Voice* sold quite well; many speculators were willing to buy it, and even Wang Anshi's political enemies would. Furthermore, there were too few magazines available at the time; besides *Duo Sheng*, there was only *New Voice*. Scholars with money to spare bought it first.

Wang Peng printed 1,000 copies of "New Voice" in its first issue, which sold out in less than half a month. This gave the reformists the illusion that their magazine was very popular!

By this time, the Dragon Boat Festival had passed, and there would be no more grand lectures.

Zhao Xu, however, ordered an additional session to be held, specifically requesting Xu to speak on "Inner Sage and Outer King".

He really liked this article.

On the day of the lecture, the first thing Zhao Xu said upon arriving was, "Please give Mr. Xu a seat."

We used to stand up while speaking.

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