The Sage of Confucianism and Taoism

Chapter 2343 Zigong’s Holy Words

This poem by Ji Anchang, like the previous poem by Qingguo Wenxiang, has both praise and criticism, but it focuses more on criticism.

This poem says that some of Fang Yun's poems are very strange and can be called the most strange in the world, causing many people to imitate them. However, it is difficult for future generations to surpass them but they imitate them, which leads to the spread of this unhealthy trend of seeking novelty, just like the sea water submerging the land, flooding and causing disasters. Who is causing this bad influence?

The people of Qing Dynasty immediately took some strange poems written by Fang Yun as examples, such as cross palindrome poems, four seasons palindrome poems, etc.

Ji Anchang was so quick in thinking that scholars in Jingguo became aware of the crisis. Many people were secretly writing poems and wanted to fight back against Ji Anchang, but they found that they could not fight against Ji Anchang on their own.

Many people in Jingguo sighed softly. If they had been prepared in advance, with the strength of everyone, they would not lose to Ji Anchang, but now they are suddenly unable to do so.

At this moment, Jingguo scholars missed Fang Yun extremely.

Just when the people of Jingguo were at a loss what to do, Jiang Hechuan, who was all white in hair and beard, stood up and said with a smile: "I wanted to watch, but I don't want anyone to confuse things and confuse right and wrong. So I wrote a poem to clarify the source."

After finishing speaking, Jiang Hechuan pondered for a moment and recited: "Don't doubt it if you haven't reached Fang Yun. I will tell you who came first. Don't be a pseudo-tai, be close to Fengya, Zhuan Yiduo is your master."

After reciting the poem, Jiang Hechuan said with a smile: "The purpose of this poem is not to defend Fang Yun, but to tell the truth. Please don't fall into an unjust situation because of the dispute of temperament."

The people in Jingguo looked proud, but they did not praise loudly and showed a humble attitude. No one in Qingguo refuted, and some of them were even a little ashamed.

This poem has already explained what Jiang Hechuan wants to say. There is no doubt that those who attack Fang Yun are inferior to Fang Yun. There is no distinction between who comes first and who comes last when it comes to learning from each other and inheriting the sages. Screen out those poems with poor form and content, get close to poems in the style of the Book of Songs, and learn from as many people as possible. This is the real way to learn.

Jiang Hechuan didn't say it clearly, but everyone knew that Jiang Hechuan was actually saying that those who attacked Fang Yun had deviated from the holy way and violated the original intention of the poem.

Many Qingguo people secretly breathed a sigh of relief. Fortunately, Jiang Hechuan was known as a gentleman. If he were as direct as Zhang Poyue or Li Wenying, this poem would probably make some scholars lose their courage.

There was a brief silence in the literary meeting, but then some unconvinced people started to make noise again. Poems praising Fang Yun and belittling Fang Yun appeared alternately, especially on the discussion list, which became a fierce battlefield.

In the sky above the Academy of Literature, the talent like the scorching sun is constantly expanding, because whether it is a poem praising Fang Yun or belittling Fang Yun, as long as the talent is formed, it will fly inside and let it continue to grow.

A few people in the Qing Kingdom realized that continuing might help Fang Yun, but both the scene of the literary conference and the forum were out of control. Neither the monarch of the Qing Kingdom nor the great Confucians could stop the development of the situation.

At a time when the Holy Xing Wenhui was unprecedentedly lively, in the Holy Burial Valley, the Ancient God Tower, and the mysterious medicine garden, the battle between Fang Yun and Bei Yihuang seemed to be coming to an end.

Bei Yihuang's eight Beiyi knives are extremely powerful. Each Beiyi knives are close to the verbal and verbal swords of a literary giant. Not to mention that Fang Yun cannot use his talents. Even if he can use them, he may not be able to take them all.

Fang Yun secretly tried his treasures and found that almost all the ones that could be used were insufficient in power due to the lack of heaven and earth vitality. If they really wanted to be used, it would be almost a waste of power, because activating those treasures required a huge amount of holy energy and decay. power.

Fang Yun took a deep breath and decided to use the Holy Word Technique.

Fang Yun looked solemn and solemn, holding his own "New Notes on the Analects of Confucius" in both hands, turning the pages gently, but in an instant, the page turned to the 19th chapter of "The Analects of Confucius".

Bei Yihuang noticed that Fang Yun's expression was different and became wary. At the same time, he looked at the book in Fang Yun's hand and found that the book did not emit any power and was not a holy book. He smiled slightly. As long as it was not a holy book, even those famous books The true writings of great Confucianism cannot threaten him. After all, the true writings of great Confucianism need to absorb the vitality of heaven and earth in order to be stimulated.

Under the smiling gaze of Bei Yihuang, Fang Yun said slowly: "All the saints are here, I have learned to be grateful, and I use my words to invite the saints, and they resonate with each other!"

To Fang Yun, these sixteen words were just like ordinary sounds, and no one felt anything special when they heard them. However, after Fang Yun finished speaking, these sixteen words were like thunder, and once again struck the listener. Exploded in my mind.

Bei Yihuang felt his head roaring and his ears filled with sonorous sounds.

"You dare to use the Holy Word Technique?" Bei Yihuang's expression changed drastically, but then he showed a sneer.

The art of holy words is not a real killing power. It is different from war poetry. It is more like a power that indirectly affects people.

"Use it, I'll wait for you to use it. It's just a great scholar from the Four Realms who dares to use the Holy Words and the Great Art indiscriminately, but he doesn't know how he died. Use it, it just saves me a lot of effort. After all, if I really want to kill you, I still want to kill you." Take some risks, but also use the treasure you are reluctant to part with. "Bei Yihuang was so free that he looked at Fang Yun as if he were watching a play.

After Fang Yun finished speaking, a jade bottle appeared in his hand, and a drop of blood flew out of the jade bottle and landed on the Holy Soul Observatory.

The holy blood turned into a human statue.

"Half Saint Zigong..." Bei Yihuang recognized the identity of the Half Saint statue at a glance.

Fang Yun stood up straight, but did not look at Bei Yihuang. Instead, he looked at his "New Notes on the Analects of Confucius" and began to read like an honest student.

"Zi Gong said: 'Master's wall is as many as ten, but one cannot enter through its door.'"

Fang Yun's voice was like the morning bell and evening drum, instantly spreading throughout Baiguan Island, and like rolling thunder, never stopping.

Then a courtyard appeared out of thin air, and Fang Yun stood on the open space inside the courtyard wall.

The courtyard was not big, only about four or five meters in radius. But the strange thing was that if you looked carefully, you would find that there were countless buildings and houses inside, and each house was magnificent, like the palace of Longcheng, and like the entire city of Kongcheng.

The mystery was hidden in the plainness.

Everything seemed to have not changed much, but the eight Beiyi knives of Emperor Beiyi were like ants on a hot pot, flying around the courtyard. They could obviously fly over the courtyard wall and attack Fang Yun from mid-air, but they were like fools and had no idea of ​​this.

Emperor Beiyi hurriedly controlled the eight Beiyi knives, but no matter what means he used, the eight Beiyi knives could not cross the courtyard wall.

Because, compared to the eight Beiyi knives, the courtyard wall was infinitely high.

For Emperor Beiyi, the courtyard wall was also infinitely high!

"What a sage Zigong!" Bei Yihuang had seen this kind of sage art before.

This sentence Gong Shengyan involves an allusion.

There was a man named Shusun Wushu in Lu State who sowed discord and said that Zigong was more virtuous than Confucius.

After hearing this, Zigong said: "Take the wall of a house as an analogy. My wall is only as high as my shoulders, so outsiders can see how good my house is as long as they pass by. But my teacher Confucius's wall is several feet high. Others don't know how to enter, so naturally they can't see the magnificent and magnificent temple inside, nor can they see how many houses there are. There are very few people who can really enter Confucius' door and have the ability to understand Confucius. So it is natural and normal for people like Shusun Wushu to say those words."

A few words about the modern translation of poetry.

Sometimes, poetry is better to be translated directly, which can make people understand the original meaning of words. This is suitable for teaching, not for appreciation.

Take the last chapter's "or look at the emerald bird on the orchid, without catching the whale in the blue sea", the literal translation should be "your poems are like a bird called emerald flying on the orchid, how can it compare to holding a whale in the sea", that's it. What is a bird called emerald? What is orchid? Why does it feel a bit strange to hold a whale in the sea?

Emerald is kingfisher, orchid is orchid, nothing profound, 掣 is similar to 拉, which means to pull, pull, at most can be extended to obtain, but since it is explained in modern language, it is obviously better to use 车.

Since it is an annotation, it should use new words, new language and new meaning. There is no need to follow the ancients in everything. Being too conservative and stubborn is a harm to ancient poems and essays.

This is also the consistent standard for the interpretation of poems and essays in this book, taking the meaning without being obsessed with words, not doing exegesis, only appreciation. So my translation is just different from the ones on the Internet or some fixed annotations, not nonsense. After all, I can't explain every word every time. Moreover, if I really don't pay attention, I can just copy and paste the annotations on the Internet or in the book.