A few continuous years of warm winters, and this winter is relatively cold.

It is often snowing heavily, and the Yellow River is even more frozen, so even the horse can run smoothly on it.

But it is normal in the eyes of the people. What does the capital in winter have not frozen, so what does it have to do? Suddenly, I thought of Zheng Lang's words. Because of purity, God is sad, and it does not snow or freeze. Di Qing went, Fan Zhongyan went, and the late emperor also went. The court was dirty, how could it not snow?

Zhengjiazhuang is very lively. At this time, it cannot be called a village, but a very lively market town. There are too many foreign populations, and the workshops of the emperor's heart are expanding every day. There are more than 1,200 people in the workshop alone. The teachers and students of the academy are family members, reaching five or six hundred. They are engaged in research and development, and more than 400 related craftsmen are invited. In addition, the workers of the Zhengjia workshop, some workers in related industries, transporting and unloading workers from Caishui Wharf, and more than 100 charity association accounts, so many people have to eat and drink, and even a brothel and gambling yard have appeared. There are more than 5,000 people. As well as their families, they gradually approach 10,000 people and more than 1,000 families. Starting from Zhengjiazhuang, it spread to the Zheng family's earthen mountain, and then spreading to the Caishui River. It is like a long black dragon winding on the white land.

And it is still expanding. After the Lantern Festival, the workshop is preparing to call 300 workers over.

Having developed to this point, there are already some small states and cities, which are not as large as the population here.

The heavy snow was still flying all over the sky, and the Zheng family walked out together. New Year's Day was coming. Zhao Niannu wanted to take Li Gui and a few younger sisters back to visit the elders of the royal family, Empress Dowager Cao. This is a ritual and must be walked away.

We will come back after the Lantern Festival.

"Mr. Zheng, we're leaving," Li Gui said honestly.

I haven't grown up yet, but I have been by Zheng Lang's side in the past few years, and I have a blood relationship with Zheng Lang. I naturally have a kind of admiration for him.

"You have to listen to the Empress after you go back." Zheng Lang said. Looking at Zhao Niannu, he said, "You must be careful all the way."

Zhao Niannu nodded and said softly: "I don't really want to go back to Beijing."

"That won't work. Your mother is still in the deep palace. Whenever she goes back, she must be careful when speaking. It's not a few years ago."

"I know." Zhao Niannu was speechless. Her "brother" approach also disappointed her.

Several people got on the carriage and gradually moved away under the protection of the guards.

Wu Niang was still watching the heavy snow all over the sky, and Cui Xian advised: "Wu Niang. What's the best result?"

Those who know do not blame him. If Zhao Niannu blames him for not being able to come to Zhengjiazhuang, those who know do not disclose him. Once he makes it public, Zhao Niannu cannot come to Zhengjiazhuang even if he is strongly opposed by the ministers. Although there is separation, at least most of the time the family will be together. The mother-in-law and daughter-in-law are talking in pieces, but Zheng Lang stretches his waist. The New Year is here. The countdown begins!

Should I really have no desires and no action?

However, this is also the way of the saint. The Master said, believing in learning, adhering to the good way of death, not entering the dangerous country, not living in the chaos, and seeing the world if there is a way. If there is no way, you will be hidden. If there is no way, you will be in seclusion. If there is no way, you will be in poverty and humble, you will be ashamed. If there is no way, you will be in poverty and humble, you will be ashamed. If there is no way, you will be in wealth and noble, you will be ashamed.

Zheng Lang walked into the study. Wherever he passed, he retained some habits from his previous life, and liked to collect some calligraphy, paintings, gadgets, and some precious ancient books. However, most of the ancient books were moved back to the academy, and it was convenient for him to teach Li Gui and the three little princesses, so he expanded the study.

As soon as the four children left, the study room was empty, and only two adopted sons were studying.

Cui Xian wanted them to take a look at the subject, but Zheng Lang stopped him. He was too talented and had to study for at least ten years before he could barely give it a try.

But the two children are very sensible and loyal, quite similar to Cui Xian's three brothers, Zheng Lang is also very satisfied. He failed the exam and it was not difficult to subsidize two officials with his own identity. If you want to be an official, you must not only have good knowledge, but also be an official.

Zheng Lang added a few pieces of charcoal and placed them on the brazier.

come.

Start writing about loyalty and forgiving.

This loyalty is not the loyalty that people think. Loyalty to the country or the master, and forgiveness is also not the forgiveness of forgiveness.

A little bit more talkative.

But by the Song Dynasty, it gradually evolved into loyalty and forgiveness. This evolution was no longer in Confucianism, let alone the oppositional mutual generation that Zheng Lang mentioned.

The loyalty and forgiving written by Zheng Lang is the loyalty and forgiving of ancient Confucianism, which is very important, and may involve the Taoist hearts of various schools and sects.

Let me talk about it first.

I told Feng Yuan about this one when I was a young man, but Zheng Lang didn't think it clearly at that time. Later, his thoughts matured and finally determined the three as the most important number of Confucianism. The positive and negative sides of the virtual are, such as benevolence, righteousness, filial piety, loyalty, and forgiveness, etc. There is no true benevolence, righteousness, filial piety, loyalty, and forgiveness at all, or no one can do it at all. What I do is only close to benevolence, righteousness, loyalty, and forgiveness, and it is the product of the two. This is the three.

But when writing about loyalty and forgiveness, one must be written.

From the Analects of Confucius, the Master said, "Sincere, my Tao is consistent with it." Zengzi said that only. When Confucius went out, his disciples asked what Tao is?

Zengzi said that the Master’s way is just loyalty and forgiveness.

It is definitely not loyalty and forgiveness but oneself, but the very important loyalty and forgiveness are. Here, loyalty and forgiveness are defined as one.

Because these two words did not appear before, and they did not appear in the Spring and Autumn Period, earlier than the Analects of Confucius. Zhou Yu said that it is a test of the middle and the heart, which is loyalty. It is to give what he hates and abandon his loyalty. It is to judge others with one's own heart. This is loyalty. It is not the loyalty of loyal ministers! It is to do what he does not want others to do, which is called disloyalty.

Zuo Zhuan said that forgiveness and practice it is the same as virtue and the scriptures of rituals. King Huan of Zhou used the twelve cities and Zheng that he could not have, which was called unforgiveness. Forgiveness and loyalty here meant the same meaning.

Therefore, Zengzi said that Zhongshu is one.

It is certainly not. Confucius, including, did not seriously use the three to distinguish theorem of all things in the universe, but in many aspects, it is realized that these three, or benevolence and righteousness complement each other, and this complement is the three.

However, before Zheng Lang appeared, no one had ever thought about this three seriously, or thought about it, and would not have thought it in such detail. But even if Zheng Lang appeared, few people later generations had thought about it. There was a man, a writer in Banpu Street.

Therefore, the Confucian self further evolved and improved it.

The Master said that I examine myself three times a day. Are you unfaithful when you plan for others? Mencius said that a gentleman will rebel, and I will be unfaithful.

The Master also said that he should forgive him, and do not do to others what he does not want others to do to others. Meng also said that the way to be kind is to do forcing one's forgiveness. There are more examples. If you read the books of Master and Mencius and Xunzi, you can find dozens of articles about loyalty and forgiveness.

The difference is also revealed. The so-called loyalty is inner, forgiveness is external, and loyalty requires the inner to be devoted to the heart and a clear conscience. Forgiveness means that I love everyone, everyone loves me. If you want everyone to love me, I must first love everyone.

Or divide it into one more part, be virtuous and without seeking others, that is, what the people often say is good things without leaving their names. Of course, it is a good thing. When approaching the realm of a saint, a few people can do it. The second is virtuous and seeking for others. There is another kind of virtue, seeking for others. It is unvirtuous and seeking for others. This will be hated by everyone, but there are many in real life. There is another situation in which Confucius and Mencius have not said that people have virtue, and not only do I repay them, I will harm this person who is virtuous and me.

One and four are opposite, two and three are opposite.

But one and two are both opposite and depend on each other.

This is loyalty and forgiveness.

But there is no absolute loyalty or forgiveness. Where does virtue reach and where does it use it?

Therefore, many people think that this loyalty cannot exist. In fact, it is just that when it exists, it is mixed with a lot of forgiveness. Forgiveness is mixed with some loyalty. After all, compared to knowing grace and repaying grace, it is better to give grace first and then seek repaid.

Because no one systematically thinks about the initial degeneration becomes loyal loyalty.

This is a wrong idea. The Master said that the monarch and ministers are fathers and sons, ministers are sons and servants. I cannot say that I am not good or poor, and the sons will not support me. The same is true for ministers. This is a master-subject relationship, so true loyal ministers do not expect anything from the king. They will also honestly do things for the king, advise and advise the right, govern and save the people, and strengthen the country. This is called loyal ministers, or if they are replaced by Fan Zhongyan’s famous saying, “I have asked for the hearts of the ancient benevolent people, or they are different from the two things. Why? I don’t like things or be sad with myself; I am worried about the people at a high level in the temple; I am worried about the king when I am far away from the rivers and lakes. I am worried about the progress and worry about retreating. But when will I be happy? He must say, “I will worry about the world before I worry about the world after I am happy.”

Fan Zhongyan was wrong. The heart of the ancient benevolent people is not this heart. The heart of the ancient benevolent people is wider, but this is the heart of the loyal minister.

It cannot be called loyalty, but only the loyal side. The loyalty of loyal ministers, as well as loyalty to one's own heart, loyalty to friends, loyalty to others, and doing good deeds without asking for any reward. This is true loyalty.

However, Master and Mencius clearly felt that this kind of loyalty would definitely not be promoted, so they often promoted the way of forgiveness, or the kind of virtue between loyalty and forgiveness, and used their own wishes to be like people, knowing what they want, is the same, and then recommending what they want and to others.

But loyalty is not obedience, but establishing justice and morality. Using loyal ministers does not make ministers slander the emperor. That is called disloyalty, a slander. A true loyal minister does not consider his or her official title. If the emperor does not do well, he or she must persuade him or not to be angry. He or she should be a good king and to cure the country. Even if the emperor is cut off his head, he or she is a true loyal minister.

So a big question arises. According to Zheng Lang, what are the behaviors of Han Qi and Ouyang Xiu?

Then he said the heart.

The Master often said, but this is also Tao, and that is also Tao, and he did not explain it clearly. So what is Tao, it is really hard to explain it clearly, because all things in the universe are too complex, who can explain it clearly? An ants have the Tao, beasts have the Tao, and humans have the Tao.

But the Tao is different and the Tao is one, and there is only one great way. The more a saint is, the closer it is to this Tao. For example, the loyalty and forgiveness of Confucianism, if you look at the Spring and Autumn Period of the Lu family, you will be more burdened. If you want to destroy it, you will be more burdened. If you want to conquer it, you will be more exalted. The principle is similar. The Miscellaneous Lu Buwei was from a merchant and had a strong utilitarianism. Therefore, he did not talk about virtue and benevolence, but said that it would be damaged and confused, and the actions of the county were inferior.

There is also Lao Tzu's general who wants to swell it, must strengthen it; if he wants to weaken it, must strengthen it; if he wants to weaken it, must promote it; if he wants to take it away, must give it. It is similar to the Confucianism's self-development and establishing others. Zhou Shu also said that if he wants to defeat it, he must assist it. If he wants to take it, he must give it to it. Han Feizi of the Legalist saw this sentence and was happy to see the hunter, he also quoted it.

Why did this difference occur? Lao Tzu was born, so he said it a little bit. Confucius wanted to enter the world and speak actively. There were several reasons. Lu's primary school, and only then would the Lu State be safe. Therefore, the Master did not like war, so he felt that he had benevolence and righteousness, and he talked more about benevolence and less about righteousness. Etiquette talked more about etiquette and esteemed, and less about war. Secondly, the Master directly absorbed nutrition from the Zhou royal family. He learned the royal family, and whether the Zhou royal family or the Lu State forcibly surrendered the world, he used preaching more.

This caused some incompleteness of the Master.

But the Master also vaguely knew that it was useless to just preach, so he wrote some righteousness, some power, and some merit, but there were not many.

There is also the Buddhist cause and effect.

And the original Diamond Sutra.

The Diamond Sutra rarely talks about cause and effect, and says more about restraining oneself and cultivating one's mind and Taoism. Is this restraint meant to cultivate the mind and Taoism? Or Confucian forgiveness. There is another more naked way that shows that Sakyamuni's way is not rare. As long as you read and spread this Buddhist scripture, you will accumulate great merits. The meaning of reading and spreading the Buddhist scriptures is to say that it is from the vast Buddhist schools, and whether you have any requests or forgiveness. Although Sakyamuni later felt that this self-contradictory and used some specious words to cover it up, why did he say it more than ten times?

So what is the Tao heart? In fact, the benevolence of Confucianism is the basis, righteousness is the quasi-regard, and etiquette is the law, so it is already close to this Tao heart. Of course, it cannot be regarded as the true Tao heart. Therefore, after the Master talked for most of the day, the more he went around everyone, the more confused he became. Lao Tzu simply said that all conditioned laws were like dreams, illusions, bubbles, shadows, dew and lightning, and should be viewed in this way. It became a contradictory emptiness.

They want to be saints, but Zheng Lang doesn't want to be saints.

Therefore, as long as you grasp this, you can get close to the so-called heart of Tao.

If you have the power, there are many helpers, but if you lose the power, there are few helpers. This is the case. Instead of being kind and loving, you will know what the consequences will be caused by blind benevolence when you see the Song Dynasty? If you are kind to the Khitan, there is no war, but why do you still have to station more than 200,000 imperial guards in Hedong, Hebei? Why did the Khitan extort again during the Qingli period?

Let’s look at Xixia again. Not only did they give them rewards, but they gave them coins and helped them quell the rebellion of Mozang Epang, how did Li Liangzuo repay the past two years?

And Jiaozhi. The same is true.

Be kind, where are the hardcore friends?

Therefore, this kind of Mohist style of benevolence is not the Tao, but the real Tao is in this way. Benevolence is the main focus and righteousness is the integrity. Only benevolent can be good people and evil people, only benevolent people can love others and evil people. It is not what Zheng Lang said, but the words in the Book of Rites.

I slapped, endured, and persuaded him. The second slapped, then persuaded him, and warned him. The third slapped, can I still bear it? Fuck me.

This is the real way of being kind and righteous, loving and conscientious. In the early Tang Dynasty, it was better than that of the Song Dynasty. It was mainly benevolence and never rejected foreign countries. But if it was dissatisfied, the powerful generals and elite soldiers would pass by. Therefore, all nations came to pay tribute, which once allowed the white races in the Caucasus mountains and the barbarians on the Kamchatka Peninsula to travel thousands of miles to pay tribute. Look at it now, if it weren't for the Ping An Supervision Bureau, even the Japanese Kingdom would not send envoys to the Song Dynasty to pay tribute. When they came, a few wild monks or Japanese girls who came to borrow seeds.

Too weak is not the Tao, but the animal as Mencius said. After writing this, Zheng Lang thought of his previous life and did not know how to develop it. It seemed that he was giving the Tao, but that was not giving the Tao, but himself. Love continued, why were allies betrayal, and the middle country turned into enemies, and enemies rose from all sides? Too weak, everyone thought that they could be bullied.

In fact, the real Tao is not like this. For example, beating Xiao Fei up, or other small countries are beaten up and beating other countries again, and winning over other countries will be favored and powerful. If not, Xiao Fei will become more and more rampant. Japan, the United States and the San believe that Xiao Fei can ride on the head and become more and more courageous. In the end, it will not be weak to exchange for peace, but to exchange for special wars, and even be divided.

Write it, polish it, and publish it directly in the newspaper.

As soon as the article came out, it caused greater response and controversy later.

Zheng Lang did not express his repulsion to Taoism, but whether it was Taoism or Buddhist children who opposed it together, what did he say that Sakyamuni and Lao Tzu did not get the true heart of Taoism, so he fooled the world with words?

This doesn't matter.

Many scholars and officials disliked Taoist Buddhism and occupied land and invaded the land, so they directly called out the Buddha's and the Buddha's destruction.

Zheng Lang pointed out some of their positive effects, which was much better than these scholar-officials who shouted and killed.

However, there is no loud opposition in Confucianism. Compared with the radical and novel statements earlier, Zheng Lang's Confucianism was almost the same as the Master's thoughts at this time. Looking at Mr. San and Mr. Wu of the Academy, they tampered with the Master's thoughts more, but not many people opposed it.

On the contrary, many people think it is a beautiful story. Whether it admits it or not, Zheng Lang's youth was very famous for his enlightenment. It was not until today that he realized this mind of Tao. It doesn't matter whether it is right or wrong, but it is definitely a good story. But there is also controversy. Zheng Lang wrote about loyalty and forgiveness, and used many words to write about loyalty, and also loyal ministers.
To be continued...