White-robed Minister

Chapter 251 0249 [Xu Tianzhang]

Xu Lai sat in the chief seat and began to expound his academic views.

The content was roughly the same as magazine articles, but fearing the emperor wouldn't understand, he provided examples and explanations at key points. He even revealed parts of the content from the unpublished third, fourth, and fifth issues in advance.

Zhao Xu nodded repeatedly as he listened.

Xue Xiang and Yuan Jiang, both members of the reform faction, wore thoughtful expressions. Both were pragmatists with exceptional execution abilities.

Xue Xiang, in particular, had long since finished reading "Mathematics" and "Geometry" and even took the initiative to help promote them in the local areas. Thanks to Xue Xiang's persistent promotion, at least a hundred officials in Huainan and the southeastern regions had come into contact with "Mathematics" and "Geometry".

After Xu Lai finished his explanation, the emperor asked his questions as per procedure.

Zhao Xu said, "If any of you have any questions, you may ask them directly."

If Xu Lai hadn't asked the emperor to offer him a seat earlier, Wen Yanbo wouldn't have objected today; he would have been happy to see Xu Lai cause trouble for Wang Anshi.

However, after the incident of bestowing a seat, Wen Yanbo's thoughts changed again. He did not want the Song Dynasty to produce another "Wang Anshi".

We must suppress it as soon as possible!

From a purely academic standpoint, Wen Yanbo disliked Wang Anshi's ideas. However, Wang Anshi's theories, at least, had not broken free from the traditional framework.

Xu Lai said that "even peddlers and laborers can become Yao and Shun," which Wen Yanbo considered even more outrageous than Wang Anshi's statement.

The two men's academic ideas were naturally opposed.

Wen Yanbo asked, "Why doesn't Scholar Xu discuss sex?"

Xu Lai countered, "Do I need to recite the entire Doctrine of the Mean from memory?"

Wen Yanbo said, "What you mean by 'inner sage and outer king' is simply a different way of saying 'achieving harmony and balance.' Inner sage and outer king is nothing more than the Doctrine of the Mean."

"Indeed," Xu Lai immediately admitted.

The Doctrine of the Mean truly embodies the meaning of inner sagehood and outer kingship.

The middle way represents inner sagehood, while mediocrity represents outer kingship.

Wen Yanbo immediately saw through Xu Lai's deception; he was simply using a more inflammatory rhetoric. He went straight to the heart of Xu Lai's academic problem: "The 'middle way' is the great foundation of the world. How should this sentence be interpreted?"

Xu Lai quoted Kong Yingda in his reply: "When the mind is free from worries and in accordance with reason, it is called being in the middle."

Wen Yanbo pressed further: "How should this be interpreted as 'the mind is free from worries and acts in accordance with reason'?"

Xu Lai could only explain in detail: "When facing a person or a matter, one should not be influenced by distractions or desires, but think purely with reason. This is the mean. Starting from this, one should do things to the best of one's ability. This is harmony. The Doctrine of the Mean, or the balance and harmony, means doing things without being mixed with selfish desires, and ultimately achieving perfection."

Wen Yanbo then asked, "Where does 'zhong' come from?"

Xu Lai replied, "Nature and education (natural disposition and education)."

Wen Yanbo finally seized upon Xu Lai's flaw: "No. The essence comes from nature, and so does teaching. Otherwise, if the Way and teaching are different, wouldn't the essence also be different?"

This is the core conflict between the two.

Xu Lai believes that although humans have innate nature, they mainly rely on learning after birth. Through learning, we understand society and nature, and use this as a basis for our conduct and actions.

Wen Yanbo believed that while acquired learning is important, human nature is even more crucial. Human nature is tranquil, simple, and upright, forming the foundation for politics, education, and social order. The seeds of virtues such as benevolence, righteousness, propriety, wisdom, and trustworthiness are all contained within this nature. Education merely allows these seeds to take root and sprout. The evils of the world are, in fact, seeds that have grown crooked.

Xu Lai said, “The Way and the teaching are different, so the middle way is naturally different as well. Both Minister Wen and Minister Wang are virtuous and capable. The Way and the teaching are different for the two of you, so the middle way is also different.”

Xu Lai interprets "zhong" as one's outlook on life and values, thus arguing that education has a greater influence on "zhong." He cites the example of Wen Yanbo and Wang Anshi, both virtuous men, whose differing educations led to their different outlooks on life and values.

If we accept Wen Yanbo's statement, then one of them, Wen Yanbo or Wang Anshi, must have had their innate nature go astray.

Wen Yanbo could not possibly admit that he was a bad person, just as he could not say that Wang Anshi was a bad person, because Wang Anshi was recognized as having high moral character.

Wen Yanbo immediately steered the conversation away from this: "Confucius said: 'Only the most intelligent and the most foolish are unchangeable.' Kong Yingda also said that people are influenced by the five elements and the five constant virtues; those who attain the pure element become sages, and those who attain the impure element become fools. From sages to fools, there are nine ranks. Sages do not need to be taught, fools cannot be taught, and only the middle seven ranks can be taught. Is this correct?"

Xu Lai ignored the issue of social hierarchy and said ambiguously, "Sages certainly don't need to be taught, and fools certainly can't be taught."

Wen Yanbo questioned, "If that's the case, why do you say that even ordinary people can become Yao and Shun?"

Xu Lai countered, "Are all peddlers and laborers fools? Are all officials in the court wise? Foolishness and wisdom cannot be judged by how much education one has received. If an illiterate farmer is filial to his parents, loves his children and grandchildren, is kind to his neighbors, and obeys the law, can you call him a fool simply because he is illiterate?"

Wen Yanbo said, "This is a person of pure and kind nature."

Xu Lai then asked, "A person is born into a wealthy family, educated by renowned teachers from a young age, and passes the imperial examination at a young age. He is skilled in moral conduct and writing, and speaks eloquently about the words of sages. However, he is corrupt, oppresses the people, and betrays his teachers and friends. Can such a person be called wise simply because he excelled in his studies?"

Wen Yanbo said, "This is a treacherous and wicked person."

Xu Lai said, "Therefore, everyone in the world, regardless of whether they have received education or not, has the potential to become a sage like Yao or Shun!"

Wen Yanbo laughed and said, "Take that farmer as an example. He's just a kind and honest person, not someone who can be called a Yao or Shun."

"I mean it's possible, and it's possible after cultivation."

After Xu Lai corrected him, he seized the opportunity to proclaim, "If you cultivate according to my method, your chances of becoming a Yao or Shun will be even greater. No, it's not my method, it's a cultivation method passed down by the sages."

Wen Yanbo uttered a cutting remark: "Is Scholar Xu comparing himself to the legendary sage kings Yao and Shun?"

Xu Lai replied, "I regret that I cannot go; this is all I have ever sought in my life!"

Wen Yanbo then circled back to the previous topic: "The 'middle' is the great foundation of the world. If everyone's 'middle' is different, does that mean the great foundation of the world is also different?"

Xu Lai followed suit, asking, "Is the 'middle' in your name the same as the 'middle' in Prime Minister Wang's name? Could it be that one of you is inherently bad? Or perhaps, one of you has been misled?"

Wen Yanbo was speechless.

Xu Lai immediately stood up and expounded, "The 'Doctrine of the Mean' speaks of the fundamental principle of the world, a state in which all principles are complete. Only after one has manifested one's bright virtue, within the bounds of Heaven's mandate, can one align oneself with this fundamental principle. Then, one rests in the highest good, which is to achieve harmony and balance. Manifesting one's bright virtue and resting in the highest good is the Doctrine of the Mean, is the inner sage and outer king!"

"To achieve moderation, harmony, and inner sagehood and outer kingship, one must follow the Three Cardinal Guides and Eight Virtues. These principles are not merely empty words; they must be understood through learning, observation, summarization, and verification. Once understood, they must be put into practice without fail. This is what is meant by the unity of knowledge and action! To act without knowing is to be a deluded person; to know without acting is to be a false person; only the unity of knowledge and action makes one a sage."

"To gain knowledge, one must investigate things thoroughly and cultivate sincerity and a righteous mind. Once knowledge is gained, it must be put into practice: cultivating oneself, regulating one's family, governing the state, and bringing peace to the world. The Three Cardinal Guides and Eight Virtues, the unity of knowledge and action, are precisely this principle."

"When discussing human nature, the sage is not without emotions and desires; he too experiences joy, anger, sorrow, and happiness. However, when faced with a situation, especially one concerning justice, the sage can suppress his emotions and desires, his joy, anger, sorrow, and happiness."

"Therefore, the Doctrine of the Mean says: 'Before the feelings of pleasure, anger, sorrow, and joy are aroused, this is called equilibrium; when they are aroused and all attain their proper measure, this is called harmony. Equilibrium is the great foundation of the world. Harmony is the universal path of the world. When equilibrium and harmony are achieved, heaven and earth are in their proper places, and all things flourish.'"

"The Doctrine of the Mean is often misunderstood as going with the flow. In order to clarify this, I have taken the liberty of renaming the Doctrine of the Mean as 'Inner Sage and Outer King'."

"Not only that. Many scholars today talk about moderation and harmony, but only about moral character and morality, without caring about the national economy and people's livelihood. The concept of inner sage and outer king is more conducive to guiding scholars to focus on this aspect."

After listening, Zhao Xu clapped his hands and exclaimed, "Mr. Xu's words have truly enlightened me. Today I understand the true meaning of the *Great Learning* and the *Doctrine of the Mean*!"

Wen Yanbo hesitated, unconvinced but unsure how to refute.

He and Xu Lai have a fundamental conflict in their underlying logic.

Wen Yanbo's perspective is that of an elite.

Xu Lai, on the other hand, is from the public's perspective.

Just two months ago, Wen Yanbo had a conversation with the emperor.

Zhao Xu said at the time, "The reforms have displeased many scholar-officials, but they are beneficial to the common people."

Wen Yanbo had already listed many disadvantages for the people, and he was too lazy to go on and on with the emperor. He simply replied, "(Your Majesty) governs the country for the sake of the scholar-officials, not for the sake of the people."

Although his words were somewhat spoken out of spite, they were uttered unconsciously, so there must have been a reason behind them.

In Wen Yanbo's view, people are born with a distinction between the wise and the foolish. Anyone who can learn principles through education has this foundation in their nature.

Among peddlers and laborers, although there are some kind-hearted people, they will never attain enlightenment in their lifetime.

Xu Lai, however, said that everyone can become a saint through hard work. It all depends on whether one can acquire the truth during the learning process and whether one can persevere in putting it into practice.

One is an elite, the other is a member of the masses.

If you argue like a chicken talking to a duck, how can you possibly convince the other party?

Seeing that Wen Yanbo had stopped speaking, Zhao Xu then looked at Wang Anshi.

Wang Anshi was pondering this when he realized that his thoughts and Xu Lai's were actually aligned in their core viewpoints. However, there were also many differences, and Wang Anshi was currently reflecting on those differences.

Wang Anshi believed that ultimate truths exist between heaven and earth, and have been summarized and refined by sages. Once one understands these ultimate truths, one can comprehend all things under heaven. Everyone can cultivate themselves to conform to these truths through learning and reflection. Then, by acting in accordance with these truths, one can achieve the result of applying what they have learned.

Xu Lai believes that the fundamental principles are interconnected, but the underlying principles differ for each person, event, and thing. One must not only learn and contemplate, but also observe, summarize, and verify. Only by applying those principles can one truly say they have learned to put them into practice.

What Wang Anshi's reforms lacked was summarization and verification!

He first adopts a rigid "principle," then executes it relentlessly. Even if problems arise along the way, he believes he will ultimately succeed, and those problems are merely tests.

The differences in the three men's academic ideas led to differences in their values ​​and methodologies, and their attitudes toward reform were also completely different.

If we disregard political factions and consider only academic thought, at least half of the officials present were inclined towards Xu Lai.

He convinced these people!

Xu Lai's academic logic is the most rigorous, and he provides specific methods for self-cultivation. In short, it's convincing and actionable. The drawback is that it's difficult to stick to.

Emperor Zhao Xu said in a good mood, "Today's lecture was extremely splendid. I hereby bestow upon Scholar Xu Lai a simple banana leaf robe."

The price of a top-quality banana leaf garment is not much different from that of a fine brocade garment, making it suitable for wearing in the sweltering summer heat.

After thinking for a moment, Zhao Xu said, "Promote Xu Lai to be a scholar of the Tianzhang Pavilion."

The Xianmo Pavilion and Huiyou Pavilion have not yet been established.

Xu Lai was previously a Senior Academician of the Longtu Pavilion. Note the word "Senior Academician," which indicates a lower rank than a true Academician.

His normal career path was: Academician of the Longtu Pavilion → Academician of the Privy Council → Academician of the Baowen Pavilion → Academician of the Tianzhang Pavilion → Academician of the Longtu Pavilion.

After the lecture, Xu Lai's post as a junior official was promoted three ranks.

If one reaches the top rank of Pavilion Academician, there are Palace Academicians above them. For example, the Academician of the Zizheng Hall and the Grand Academician of the Zizheng Hall.

The officials left the main hall one by one.

Wu Chong, the Vice Privy Councilor, smiled and cupped his hands outside the hall: "Congratulations, Xu Tianzhang!"

As for the title "Scholar of the Tianzhang Pavilion," Xu Tianzhang is the same as Bao Longtu. If he were promoted one rank further, he could also be called Xu Longtu.

Xu Lai humbly replied, "It is too much of a reward from the Emperor."

Wang Anshi walked past them and bowed silently to Xu Lai.

Xu Lai returned the greeting with a cupped hand.

Xue Xiang and Yuan Jiang, both reformers, bowed to Xu Lai, meaning they had learned from him.

Yang Hui also came over and bowed.

People from both the old and new parties bowed, purely to express their academic respect for Xu Lai.

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