Daming Yuanfu

Chapter 2330 Fengshan (Twenty-seven) "Declaration of War"

Before the Confucius sacrifice, the Imperial Observatory had already selected an auspicious day. The Confucius Mansion, Confucius Temple, and Confucius Forest were all carefully cleaned to welcome the emperor. The Imperial Household Department prepared offerings, and the sacrificial silk and musical instruments were displayed in the Confucius Temple. The Ministry of Construction and the Imperial Guards set up a royal tent outside the Confucius Temple. Gao Youshi had been in the cabinet for many years and had represented the emperor in offering sacrifices to Confucius many times in the past. However, since he was representing the emperor at that time, he was the main sacrificer. This time, he changed his role and became the main praiser.

When they arrived, the emperor wore his shirt as usual, but all the officials wore official uniforms or robes bestowed upon them. They went to the gate of the Confucius Temple first, lined up on the east and west sides, and stood in line to welcome the emperor. Kong Shangxian, Duke of Yansheng, and Kong Yinzhi, the magistrate of Qufu County, led local officials and gentry to the gate of the temple early, kneeling to the northeast to welcome the emperor.

Emperor Zhu Yijun wore a blue shirt, a leather belt around his waist, and a square scarf on his head. He rode the imperial sedan chair and walked alone in the aisle as a scholar, not as the emperor. When the emperor arrived, Duke Yansheng and the magistrate of Qufu led the people to kneel and greet him. The emperor got off the sedan chair and stepped into the imperial tent to rest for a while. The officials of the Ministry of Rites requested the emperor to bathe and prepare for the ceremony. The other officials changed into sacrificial clothes.

Afterwards, officials from the Taichang Temple led the emperor out of the imperial tent and into the Confucius Temple. They walked to the washroom and washed their hands again to show their purity of heart. With the singing of the ceremony, the emperor entered the main hall of the Confucius Temple. The Imperial Academy's chief priest, the Dean of Education, and the students of the school were already kneeling on the left side of the temple gate to greet him. When the emperor arrived at the temple gate, the chief priest led the students to stand up and led the emperor to the throne. Officials from the Honglu Temple praised the arrangement of the troops, and all the officials and students performed the five-bow kowtow ceremony.

After the ceremony, the chief priest, the dean, and the students took their seats and prepared to lecture. The chief priest ascended the hall from the east steps and stood facing north. The steward held the scripture case and brought it to the throne. The Minister of Rites Yu Shenxing petitioned the emperor to give the scripture to the lecturer. The chief priest knelt to receive it and placed it on the lecture case. Then he went to the hall and stood facing north.

The internal officials led the emperor and other officials into the lecture hall, and the chief priest began to lecture on Confucian classics. After the lecture, the emperor and other officials listened together. After the chief priest finished speaking, he put the classics back to their original place, kowtowed and left.

The key moment arrived, and the emperor personally went to the Confucius shrine, which was the most important part of the ceremony. Emperor Zhu Yijun walked to the statue of Confucius and held the scepter with his own hands. The chief eulogist Gao Guoshi knelt down and offered the silk, and the music gradually rose. The emperor stood up to receive the silk, and after the offering, he gave it to Gao Guoshi to place in front of the shrine.

Afterwards, the music of offering wine started, and the emperor stood up to receive the wine. After the offering, he also gave it to Gao Shishi to offer in front of the shrine. When the music stopped, the emperor took out the jade tablet, and the officials who were responsible for offering wine went to the shrine in turn to offer wine, and then they returned to their original seats in turn.

The official who sang the farewell song, and the music started again. The emperor bowed and bowed, and then stood up. The general sang the ceremony of offering sacrifices and accompanying sacrifices, and the ceremony of offering sacrifices and accompanying sacrifices was over. The chief sang the ceremony of offering sacrifices and accompanying sacrifices, Gao Shiwu, led the emperor out of the middle road, and the officials who offered sacrifices and accompanied sacrifices withdrew and changed their sacrificial clothes. The emperor went into the imperial tent to change his clothes, and the Minister of Rites Yu Shenxing petitioned the emperor to visit the Confucius Forest to show respect for Confucius and his family.

In short, the entire ceremony of worshipping Confucius, from preparation to completion, reflects the reverence for the great sage Confucius, as well as the emperor and the court's respect and admiration for Confucianism. In particular, the emperor personally worshipped Confucius in scholar's clothing, which highlighted the emperor's attributes as a scholar, and the clever integration and respect for the tradition of the emperor not worshipping Confucius after the Jiajing Great Ceremony. The appearance of the chief minister Gao Youshi as the most important official around the emperor not only demonstrated the emperor's emphasis on Confucian culture, but also demonstrated Gao Youshi's influence in the court.

The formal ceremony of worshipping Confucius had ended at this point. The so-called "visit to Confucius Forest" by the emperor was actually just a visit to pay his respects, and there probably wouldn't be many important matters to attend.

However, unexpectedly, after everyone withdrew from the Confucius Temple and regrouped, the emperor suddenly sent Chen Ju to convey a message, saying that a memorial would be read, and then the emperor would announce his sacred will in public.

This is very strange. A memorial is a memorial written by an official to the emperor. Usually, only the memorials that the emperor has responded to in detail would be attached in their original text and sent to relevant government offices and places. They would also be reported through the Tongzhengsi and Dibao, but there is no record of them being read out in public.

  Now, there is actually a memorial that is worthy of the emperor's great fanfare, read out in public after the Confucius Memorial Ceremony, and then the emperor's will is conveyed in public. This is really rare. What is it about and who submitted this memorial?

The officials subconsciously turned their eyes to Gao Youshi. It seemed that everyone thought that only Gao Yuanfu had such a big face. However, they soon discovered that Gao Youshi also had a confused look on his face - except that he was looking at the emperor.

Huh? Could it be that Gao Yuanfu didn't know what was going on? Hmm... Could it be that the Emperor wanted to confer the title of Duke, but didn't inform Yuanfu in advance?

However, they did not have to think too much, because Chen Ju had already begun reading the memorial, and because of the format of the memorial, the officials knew that they had guessed wrong as soon as he opened his mouth.

"Fang Congzhe, the Left Vice Minister of the Ministry of Rites, wrote a memorial on six issues concerning schools:

One discussion on temple statues: Confucius Temple is located in the southern capital, and the wooden statue has been replaced since Emperor Taizu. At the beginning of Jiajing, it was decided that all the statues should be replaced with the statues, but there are still some left. Moreover, Confucius has been called the first teacher, but those who have not removed it still wear the crown and call themselves the king. Even the music and dance of the Eight Yi are not suitable for the holy spirit.

One proposal is to worship with others: it means that all the sages should give up their titles and call themselves "Zi of So-and-so". Since there is no dynasty to be traced and no title to be examined, it is appropriate to imitate the system of Confucius Temple and engrave two stones to record their era in detail. In the second year of Zhenguan in the Tang Dynasty, Yan Zi was promoted from the Ten Sages to Zeng Zi. In the first year of Zongzhang, Zeng Zi was promoted again to the title of "Zi Zhang". In terms of his knowledge and the evaluation of the sages and the respect of the same rank, he did not serve Zi Zhang as well as You Ruo, but You Ruo was placed under the veranda and Zi Zhang was promoted to the Ten Sages. This is not the right way to determine the sacrificial ceremony.

He also said that although many of the scholars who were dismissed, such as Dai Sheng, Liu Xiang, Wang Bi, Jia Kui, He Xiu, Wang Su, Xun Kuang, He Yan, Ma Rong, Du Yu, Yang Xiong, and Wu Cheng, are debatable, their contributions to the interpretation of the classics cannot be erased. Cai Chen's annotations to the Book of Documents were enshrined, and Chen Hao's annotations to the Sacrifice should also follow the same example.

The Analects was completed by the disciples of Youzi and Zengzi, so the two sages were only called "Zi". The Analects first recorded Confucius' words, followed by Youzi and Zengzi, which is a proof of this. There is no record of Youzi's disciples, and the wisest disciples of Zengzi were Gongming Xuan and Lezheng Zichun. The Analects also has different versions, namely Qi Lun, Lu Lun and Gu Lun. It was not until Zhang Yu and Zheng Xuan in the Han Dynasty and He Yan in the Jin Dynasty that they were combined into one book. The book we read today is the result of the three sons.

Sima Qian said that what Mencius said was not in line with the teachings of the ancients, so he withdrew and wrote seven books with Wan Zhang, Gongsun Chou and others. Later generations also forged books, all of which were named Mencius. What we read now is what Zhao Qi determined. Whether these several philosophers can be worshipped together should be clarified.

It is also said that the writing system was first created by Cang Jie, and then by Shi Zhuan, Cheng Miao, Li Si, Cai Yong, and Li Yangbing, it was fully developed and actually matched the classics and historical records. It is appropriate to build a shrine in the Confucian Temple to honor him, and also to worship Lun who made paper and Tian who made pens. These are all of great benefit to the world, and cannot be compared with the famous officials and local sages who benefited the local area and set an example for the time, so they should be raised for righteousness.

A certain school system: It is said that learning is something that our ancestors valued. Nowadays, instructors only recruit people to fill positions without putting them into practical use. Some people gather them in academies and advocate lectures, which are similar to Zen. It is called the main tranquility, but it is no different from entering into meditation.

Even a saint like Confucius said that he learned from literature; even a wise man like Yan Zi said that he learned from literature. Today, the Six Classics are regarded as dross, and it is said that one can transcend enlightenment without writing. The thousands of words of saints and wise men are all spoken from the heart, and the achievements of harmony and nurturing are all made from the heart.

Nowadays, people say that the mind is useless, that one should not think about good or evil, but only look at the original appearance. They say that the Six Classics are annotated by me, but I am not annotating the Six Classics, and that the imitations of Buddhism and Taoism confuse the truth of Confucius and Mencius. When we look at the reasons, we find that this is also what people are ashamed of and do not do. They divide into schools and hold parties, and call themselves holy learning and regard the imperial examinations as vulgar learning. The learning of the imperial examinations is also the righteousness and principles of the saints and sages. Since it is used to support one's career, it is quickly abandoned. People are just vulgar, so why should they blame others for learning?

In addition, the policy of comparing schools is different for each person, and neither is suitable for the east or the west. Take the teachings of the various places and order the Ministry of Rites to compromise so that they can be followed forever. The annual examination of the school is less than a week in a few years. The imperial examination is approaching, but we have to rush to the examination. It is better to delegate its power to each prefecture and let the school take charge of it and let it discuss it.

He also said that the writing of the time has lost its old style, and is full of strange and thorny ideas, breaking up the text and making it boring. Although it is banned and reformed from time to time, it is difficult to change it suddenly. It must be like Ouyang Xiu's dismissal of Liu Ji and Qiu Jun's dismissal of Xun Yue before it can be unified. Since the rise of the Spring and Autumn Annals, the three commentaries have been in parallel, but Hu's commentary has been the main one until now. Although Hu's commentary is correct, the facts may be hidden. The three commentaries are quite detailed, and there is no compromise in the arguments. It is advisable to order Confucian officials who are well versed in the classics to make a great selection and strive to unify them.

The Book of Rites is full of Han Confucian interpretations, and Chen Hao's collection of explanations only explains the chapters and sentences. The volume is voluminous and should also be revised in detail. As for Zhu Xi's Outline, Yin Qixin's invention, and Liu Guyi's calligraphy, they should be simplified and displayed in the palace of learning, and the director of education should use them to test candidates.

The fifth proposal is to extend the grace of crown and belt: it means that those who have passed the palace examination will be given the crown and belt as soon as they finish the palace examination, and those who should follow the precedent will also be given the crown and belt for selection. Then, the students who have completed their study abroad will receive education, and the tribute students who serve in the ministry should also follow this example.

Six proposals to ban and abolish: It means that candidates have to pay a certain amount of money for the annual tribute of memorial archway travel expenses, but after graduating from school, those with great ambitions often try to get in touch with the clerks, or assign people to the village register, or take the examination to collect the market price. This is called promotion, but in fact it is a tax. It should be strictly prohibited to save people's money and cultivate frugality among scholars.

In his memorial, he also said that Xue Xuan and Wang Shouren were both famous officials of their time, but their scholarship was not without flaws, so his words often denounced pseudo-learning. He also compared Wang Anshi's Three Classics Commentary with Kong Yingdao's Nine Classics Commentary, and his arguments were not without errors.

After Chen Ju finished reading, there was silence in the room, and no one spoke. Everyone seemed to be still pondering the true meaning of the memorial.

The true meaning may be discussed later, but let’s first talk about the literal meaning. This memorial was written by Fang Congzhe, the Left Vice Minister of the Ministry of Rites, on the reform of school education, and put forward six suggestions and criticisms.

Although it is nominally "six things", he actually mentioned nine or even ten points. In short, it is like this:

The first is the issue of temple statues: it is proposed to reform the objects of worship in Confucius Temples, and it is suggested to use wooden tablets instead of statues. In addition, questions are raised about the title and worship rituals of Confucius, and it is believed that Confucius' status as a teacher should be respected more.

The second is the issue of worship: it discusses which sages should be worshipped in the Confucius Temple, and suggests that the system of the Confucius Temple be imitated to erect monuments for these sages to record their deeds. At the same time, it also proposes adjustments to the worship status of some sages in history.

The third is academic issues: It criticized some problems existing in the academic circles at that time, such as over-emphasizing the mind and neglecting the study of classics, and confusing Buddhist and Taoist thoughts with Confucianism.

Fourth is the issue of the school system: he proposed reforming the education system, criticized the fact that instructors were only nominal positions and lacked practical effects, suggested emphasizing classical education, and opposed empty Zen and meditation practices.

Fifth, the examination system: It is suggested to reform the imperial examination system and propose to delegate the examination power to various prefectures and have them under the overall control of the education officials in order to improve the quality and fairness of the examinations.

Sixth, the issue of contemporary literature: He criticized the weirdness and obscurity of the articles in the imperial examinations at that time, and suggested restoring the orthodoxy and conciseness of the articles.

Seventh, classic arrangement: It is suggested to reorganize and revise classic documents such as "Spring and Autumn Annals" in order to unify academic viewpoints.

The eighth is to extend the grace of crowns and belts: it is proposed to relax the conditions for awarding crowns and belts to successful candidates in order to encourage the scholars' enthusiasm for learning.

The ninth is the issue of prohibition and abolition: it is recommended to prohibit some unreasonable practices in the imperial examinations, such as obtaining examination qualifications through connections or money, in order to save people's money and cultivate the moral integrity of scholars.

Finally, Fang Congzhe also criticized the academic views of Xue Xuan and Wang Shouren in his commentary, believing that their doctrines were impure. He also compared Wang Anshi's "Three Classics Commentary" with Kong Yingda's "Nine Classics Commentary", believing that it was inappropriate to compare the two.

Overall, it can be summarized in the words of later generations as follows: "Fang Congzhe's memorial reflects his profound reflection on the education system and the atmosphere of scholars at that time and his reform suggestions, aiming to restore the orthodox status of Confucian classics, improve the education and examination system, and promote the healthy development of academic thought."

Except for the two officials from the Kong family, the other officials present were all "great test-takers" who had gone through untold hardships to study. They had no difficulty understanding the literal meaning of the memorial, and of course they did not need to think too much about "what the memorial said". They were silent because they knew that the key point of this memorial was obviously not as simple as the literal meaning.

Although the contents of the memorial are long and complex, and at first glance it talks about everything from etiquette, academics, systems, customs, and the promotion of learning, but in fact, as old hands in the officialdom, everyone knows that the most important implication here is probably still the factional struggle within the court!

  To put it bluntly, the practical school is about to begin to suppress the mind school academically!

Why do I say so? Because Fang Congzhe is one of Gao Youshi's "three direct disciples" and happens to be the current Left Vice Minister of the Ministry of Rites. His work direction is originally academic, etiquette, propaganda, diplomacy... In short, he is responsible for the court's "spiritual civilization construction both internally and externally."

Now, he actually took the lead in criticizing in his memorial the School of Mind, saying that it has Buddhist and Taoist tendencies, and has even influenced scholars all over the world to advocate "Zen-style learning" and ignore the Confucian truth of applying what they have learned. He even falsely accused practical learning of being "vulgar learning". This is simply a rebellion against the ancient sages and must be corrected!

  Now that the root of the problem is clear, we will naturally understand why none of the officials dared to be the first to speak out - for such a big matter, it was directly handled by the Left Vice Minister of Rites himself, instead of using the usual tactics of sending one or two censors or academic officials to submit memorials to test the emperor's attitude. What does this indicate?

This shows that the Practical School is serious this time and is going to strike a fatal blow!

Everyone's eyes were now focused on the face of Emperor Zhu Yijun, who was dressed in a scholar's garb, as if they were trying to see something from the emperor's expression.

  Zhu Yijun took two steps forward slowly and asked solemnly, "You are all here in front of the Confucius Temple today. Why don't you tell me whether you have been studying the classics of my sages or the Buddhist scriptures in recent years?"
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PS: I just wanted to have fun fighting like a monkey today, but I ended up writing such a serious chapter. It’s really not what I wanted!