Standalone Northern and Southern Dynasties

Chapter 103: Becoming a Buddha and Saints (4k)

Cui Guang was different from Li Daoyuan. Li Daoyuan only saw that bamboo paper could improve the office efficiency of government offices.

However, as the chief academic officer of the Imperial College, Cui Guang saw more clearly the great role of paper in the dissemination of knowledge.

In fact, the spread of Buddhism in the Southern Dynasties also relied on the new tool of paper. The Buddhist scriptures were copied in large quantities, which enabled them to quickly become popular. Even ordinary people could afford them.

On the contrary, Confucian classics such as the Classics, History, and Miscellaneous Works were monopolized by aristocratic families as "family studies". They were usually locked up at home and put on the shelf. Ordinary children from poor families did not even have the opportunity to study them, let alone spread them.

Cui Guang knew very well that if any knowledge was not spread, there would be no development. The various philosophers in the pre-Qin period were all working hard to promote their own theories and encourage others to copy their knowledge, which led to the grand occasion of a hundred schools of thought contending with each other.

The cheap bamboo paper may be able to change the current situation of the decline of Confucianism.

Cui Guang watched Su Ze finish copying the scriptures. He became more interested in Su Ze and asked:
"Zilin, what do you think of Buddhism?"

Su Ze looked at Cui Guang seriously and said:
"There is nothing wrong with Buddhism. It is the monks who recited the sutras incorrectly."

Cui Guang had just asked casually, not expecting the young man Su Ze to give any reason. After all, Su Ze had already made it clear that he was not interested in Buddhism.

But Su Ze's answer sparked Cui Guang's interest, and he asked, "What's the problem with chanting the sutra?"

Su Ze organized his words and began to speak from an angle that Cui Guang had never thought of:
"The methods of attaining Buddhahood that monks talk about are, in my opinion, nothing more than two."

"One is that everyone has Buddha nature, and as long as one can discover one's own Buddha nature, one can become a Buddha."

"One is that becoming a Buddha requires practice, and one must practice hard to become a Buddha."

Cui Guang was well versed in Buddhism. He nodded repeatedly after listening to Su Ze's words. With this summary, almost all Buddhist scriptures can be divided into these two categories, namely the two systems of becoming a Buddha through sudden enlightenment and becoming a Buddha through practice.

Cui Guang has read a lot of Buddhist scriptures to have such an understanding. How can Su Ze see so clearly at such a young age?

Su Ze continued, "The first one is divided into two paths. The first path is that everyone has Buddha nature, and one can become a Buddha by doing nothing but keeping one's original mind. This school of thought is about 'emptiness', and it is also the most popular Buddhist teaching in Wei today."

Cui Guang nodded repeatedly. Nowadays, the upper-class Buddhists in the Northern Wei Dynasty were all discussing the so-called "emptiness", which were all mysterious philosophical issues. Some Buddhist debates were almost the same as the discussions on metaphysics and Taoism in the Wei and Jin Dynasties. All they talked about were things that ordinary people could not understand.

"The other school believes that one should just follow one's heart and pursue the so-called 'nature', which is the nature of man. Following the rules is clinging to 'appearance', which is a shackle on one's own practice. As long as one lives according to one's own nature, one can become a Buddha after death."

Cui Guang frowned. This kind of Buddhism was also very popular among officials. Many people even used the practice of this kind of Buddhism to act recklessly and dissolutely.

Cui Guang looked at Su Ze and asked, "Which Buddhism do you prefer, Zilin?"

Su Ze said: "I don't advocate either of these two. I prefer the ascetic Buddhist teachings."

Cui Guang frowned. The theory of "emptiness" is the mainstream of Northern and Southern Buddhism today. The Buddhist teachings that emphasize asceticism are not popular in Luoyang.

Su Ze certainly knew why it was unpopular, and it was because of the times.

The period from the Han Dynasty to the Tang Dynasty can be said to be the heyday of Buddhism in the Central Plains. Buddhism during this period, like Confucianism, was still in an era of aristocratic Buddhism.

The common people do believe in Buddhism, but most of them are deceived into believing in it just by following the crowd. At least, although the common people believe in Buddhism, they do not have the right to discuss the Buddhist scriptures.

Those who truly studied Buddhism were nobles who had money and time.

The aristocratic hobbies of talking about metaphysical topics such as "emptiness", discussing life and death, good and evil, fundamental principles, consciousness, and enlightenment, etc., which are mysterious and profound, were developed from the Wei and Jin dynasties. Buddhism, as an emerging doctrine, filled the spiritual world of the nobles of this era.

During the Song, Ming and Qing dynasties, with the disintegration of aristocratic politics, Buddhism began to flow into the lower classes. Ordinary people were naturally not interested in talking about emptiness at this time, and sects that emphasized observing precepts and practicing asceticism developed.

The four scriptures selected by Su Ze are the fundamental scriptures of the Pure Land Sect that were widely spread throughout the world in later generations.

The reason for choosing Pure Land Buddhism is because it is an easy-to-practice Buddhist method. For ordinary people, they only need to recite Amitabha Buddha and practice good deeds in their daily lives.

It does not emphasize emptiness, the law of causality, or sudden enlightenment.

The practice method of the Pure Land Sect is so simple and unpretentious that it has been able to become mainstream Buddhism and spread widely even in the era of the decline of Buddhism in later generations.

In other words, the Pure Land Sect created an "electronic wooden fish" program with the simplest code in the mountain of Buddhist codes. As long as you open the program and click and tap, you can become a Buddha by accumulating merits.

Of course, Su Ze did not intend to copy the Pure Land Sect. Since the Pure Land Sect has not appeared yet, he naturally had to add some of his own ideas into it, otherwise it would be a waste for him to travel back to such an early era.

Su Ze said: "Mr. Cui, I think that Buddhist practice should focus on 'action' rather than 'emptiness'."

"Holding good thoughts, doing good deeds, and reaping good results, this is 'action', which is also the way to become a Buddha."

Cui Guang looked at Su Ze and said after a long while: "Are you going to join the secular Buddhist sect?"

"Without entry, how can there be exit? Without entering the world, how can there be exit from the world?"

Cui Guang was confused by Su Ze's cleverness again. Didn't you just say you don't want to talk about nothing?

Su Ze put away the copied scriptures and bowed to Cui Guang:
"Mr. Cui, I think it is almost impossible to repeat what Emperor Taiwu did to destroy Buddhism."

Su Ze didn't believe that Empress Dowager Hu could destroy Buddhism at all. Not to mention whether Empress Dowager Hu herself believed in Buddhism, she did not have the control over the court like Emperor Taiwu Tuoba Tao. Destroying Buddhism was not something that Empress Dowager Hu could do alone.

Su Ze added: "If Mr. Cui wants to revive Confucianism, he cannot just destroy Buddhism. Even if the common people do not believe in Buddhism, they can still believe in Taoism. Confucianism itself has no appeal, and we cannot blame others for abandoning the classics and seeking scriptures."

This sentence also made Cui Guang fall into deep thought.

The decline of Confucianism from the Three Kingdoms period to the Wei, Jin, Southern and Northern Dynasties was caused not only by wars, but also because Confucianism stagnated and could not keep up with the development of the times.

Since the death of Zheng Xuan in the late Han Dynasty, there has not been an influential Confucian master for two hundred years. The development of Confucian theory has completely stagnated, even worse than in the Han Dynasty.

Another reason is that the Confucian theories of the Han Dynasty were close to bankruptcy during the turbulent times of the Three Kingdoms, Wei, Jin, Southern and Northern Dynasties.

This is reflected in the dilemma of Confucian scholars. Confucianism emphasizes loyalty and trust, so what about Sima Yi?
Confucianism emphasizes filial piety, but in these chaotic times, it is not uncommon for sons to kill their fathers. What do you, as a Confucian, say about this?
Confucianism emphasizes righteousness, so there are more cases of betrayal, but there are also many people who achieve great things through betrayal.

If we were to say that there was a king who truly practiced the Confucian monarchical model during these three hundred years of chaos, there would probably be more than one such person, Fu Jian.

That's very embarrassing. What was Fu Jian's fate?

This theory was seriously out of touch with actual politics, causing Confucianism to completely lose its market during the Northern and Southern Dynasties. Not only did the monarchs not believe in it, even the Confucian scholars themselves did not believe in it.

"Stop!"

Cui Guang called Su Ze and asked, "What's the matter with you?"
"Su Lang, please teach me."

Su Ze bowed and said, "How can I bear the situation when Lord Cui is like this?" Cui Guang, an old minister who had served for three dynasties and had survived all kinds of storms, looked at Su Ze with sincere eyes and asked,

"Su Lang, I want to hear about the path to reviving Confucianism."

Cui Guang worked day and night to assist Emperor Xiaowen in reforming the system. He also had the dream of unifying the world back then, but times have changed and he has become a slick old minister.

Cui Guang, who had experienced three generations, could obviously see the internal and external troubles of the court better than anyone else.

He is over seventy years old this year, older than Emperor Xiaowen, Emperor Xuanwu and the current emperor combined. Originally, Cui Guang was prepared to risk his life to persuade Empress Dowager Hu to emulate Emperor Taiwu in destroying Buddhism.

But after listening to Su Ze's words, Cui Guangzhi realized that destroying Buddhism would not save Confucianism.

Su Ze said, "Mr. Cui, how could a junior know about such an important matter?"

Seeing Cui Guang like this, Su Ze could only bow and say:
"What Su Ze said was all a joke, Mr. Cui, please don't take it seriously."

Cui Guang immediately said, "Please teach me."

Su Ze said: "The difficulty of Confucianism is that the path of 'making the ruler as great as Yao and Shun' has already entered a difficult situation."

This guy really has a way!

Cui Guang nodded repeatedly. Just this sentence "to help the monarch become as sage as Yao and Shun" - that is, to assist the monarch to become a sage like Yao and Shun - fully expressed the true meaning of Confucianism.

Su Ze said: "Since this road is blocked, we can only go to 'To the Sages'."

"what?"

This time, Cui Guang was completely shocked by Su Ze’s boldness. "To become a saint" means to become a saint. Can you say this casually?
Su Ze said: "Buddhists can become Buddhas, so why can't Confucians become saints?"

This made Cui Guang stunned.

Su Ze added: "Just as I said that the path of Buddhism is to practice, the path of 'becoming a saint' is also to practice. Use your own actions to practice the path of the saints, use your own actions to study the principles of the saints, and then use your actions to save the people, then you can 'become a saint and a saint'."

After Su Ze finished speaking, he ran away. If Cui Guang hadn't stopped him, he would never have said this.

He put forward this theory a thousand years in advance, and regardless of whether Cui Guang could understand it or not, Su Ze just pretended to be cool and ran away.

In fact, Su Ze himself did not think highly of this theory. In this chaotic world, whether it was Confucianism or Buddhism, the truth would ultimately be tested on the battlefield.

Instead of having time to chat with Cui Guang, Su Ze would rather rush to take back the military farms that were occupied by Longhua Temple, and blackmail these bald donkeys.

Hurry back and equip [The Debating Monk Who Does Not Observe the Disciplines] with this scripture. Su Ze has already come up with a comprehensive plan. Not only does he want Longhua Temple to give up the military farmland, he also wants them to give up all the benefits they gained in the past few years!

Amitabha, Su Ze couldn't help but chant the Buddha's name, Buddha said, if I don't go to hell, who will?

In recent years, Longhua Temple has occupied land and lent money. The monks of Longhua Temple deserve to go to hell.
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Su Ze walked out of the Imperial College holding the scriptures, but was suddenly stopped by someone.

"Commander Su!"

Su Ze looked back and unexpectedly met an acquaintance here. The person who called him was Yuan Buddha who came to Tunqiying to help a few days ago.

"Sir."

"I'm here to copy scriptures for Grandpa. Is Su Lushuai here?"

"I am also here to copy scriptures for my father."

Looking at the name given by Yuan Fotuo, you can tell how much Yuan Shen believes in Buddhism. Another young man emerged from behind Yuan Fotuo.

"General Su, this is my new friend, Yu Jin, the son of the Longxi governor, Yu Sijing."

"Si Jing, this is the Su Brigade commander you and I often talked about."

Yu Jin?

Su Ze looked at this future one of the Eight Pillars of the Western Wei Dynasty and felt that Luoyang was really small.

Yu Jin had not yet been crowned, and should be less than twenty-one years old. As his name suggests, he looked honest and was very reserved standing behind Yuan Buddha.

However, many enemies on the battlefield were deceived by Yu Jin's appearance. This future one of the Eight Pillars of the Western Wei Dynasty was very fierce in fighting.

"Meet Mr. Yu."

Seeing that Yu Jin had not been granted an official position, it was clear that Su Ze now held a military post in the court, so he did not need to be so humble.

The Yu family has lost power since Yu Zhong's downfall, and it seems that Yu Jin's family conditions are not that good either.

Yuan Fo Tuo remembered his father's instruction to make friends with warriors, and said to Yu Jin, "Si Jing, don't you like reading The Art of War? Let's go to General Su's camp some other day. General Su is really good at training soldiers!"

Su Ze smiled and said, "I was just about to ask the Crown Prince Yuan Lingshi to come to the army to rectify military discipline. I couldn't ask for more."

In fact, it was Yuan Buddha who wanted to go fishing in Su Ze's military camp. Yu Jin looked at Su Ze and said reluctantly: "Since the prince has said so, I'd better obey your order."

The three of them agreed on a time, but Su Ze didn't have much idea of ​​"collecting" these famous generals in history.

After all, famous generals need to grow on the battlefield. Yu Jin has only read a few military books, and his ability to lead troops is not as good as Zhao Kuo.

Naturally, Su Ze would not expect Yu Jin to guide him in training troops, but there was nothing wrong in making friends with him first, building a good relationship and improving his reputation.

After bidding farewell to Yuan Fo Tuo and Yu Jin, Su Ze returned home. He handed the four copied sutras to the "debating monk who did not observe the precepts" and said:
“Are these four scriptures okay?”

The debating monk held a chicken leg in one hand and took four copies of scriptures with the other greasy hand. He read them while gnawing on the chicken leg. When he saw something interesting, he waved the chicken leg and cheered. Su Ze frowned as he watched.

But he was the only person he could use, Su Ze said:
"Your name is Bian Ji. When you have finished reading these scriptures, follow me to the farm outside the city."

"Let me take a good look at it first!"

Su Ze left the house, and the dusty Su Nong walked in again. Seeing Su Nong's hesitation, Su Ze nodded and said, "Come to my room and tell me how the farming outside the city is."

Oh, I am destined to be a busy person!
There is more in the evening, I am writing

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(End of this chapter)