Fu Hong

Fu Hong

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He is a native of Lingzhou in the north. At the end of Liang Dynasty, it was Wang Lin's record room. Lin Bai joined Chen. He was a Bachelor of history. He joined the army in Li Sikong's office, moved to the office of Zhong Ji of an Chengwang, a Hushi. He joined the army in San Qi's office, and served as a servant of Prince Li's concubines. After the Lord ascended the throne, he moved to Secretary prison, right guard general and Zhongshu Tongshi Sheren. He was sent to prison, and then he wrote again. He disobeyed the decree and gave death. There are ten volumes.

Life of the characters

Fu Zhen, a native of Lingzhou in the north, was a native of Yishi. His father, Fu Yi, was appointed to Linyi in the Liang Dynasty. At the age of seven, Fu can recite more than 100000 words of ancient poems. A little older, studious, able to write articles. At the end of the Qing Dynasty, he took his mother to the south to seek refuge. Soon after, his mother died. In the war, he died in mourning. Because of his excessive sorrow, he was so helpless that his friends praised him. Later, he came back to Xiao Xun, the governor of Xiangzhou. Xiao Xun liked to make friends with scholars and widely collected ancient books. Fu Xun searched and read them at will, so he became familiar with all kinds of books. When Wang Lin heard of his fame, he was cited as the official records office. When Wang Lin was defeated, Fu Fu followed Wang Lin to return Sun Chang to the capital. At that time, Yan Huang was sent by Shizu to give Sun Chang sundries. Sun Chang asked Fu Zhen to write Xie Qi. His words were beautiful, and his literary theory was harmonious. Yan Huang went back to tell his Shizu and soon called him a Bachelor of history. He was granted the title of Sikong Fu Ji Shi and joined the army. He was changed to the title of Zhong Ji Shi of an Cheng king, a Hushi. Fu believed in Buddhism and studied three treatises under the guidance of master Xinghuang Huilang, all of whom were proficient in this theory. At that time, master daxinyan wrote wujinglun to slander Sanlun, and Fu Zhen wrote mingdaolun to eliminate his criticism. The article roughly says: "wujinglun" says: Recently, some people who publicize Sanlun echoed the criticism and slander, wantonly said the crime, slandered all the masters, denounced many theories, talked about the middle way but insisted on partiality, said forgetting and competing to win alone. After learning a few classics, they became enemies. Since they became enemies, the fight became serious With this kind of heart, we have created the crime, and the crime has not stopped. Does it not aggravate the cycle of life and death, and make the assembled people suffer greatly? The answer is: it has been a long time since the rise of the three treatises. The dragon tree established its origin and removed the prejudice of internal learning; the diva carried forward its will and swept away the evil attachment of the external way. Want to make Dahua popular but not blocked, Xuanfeng open but not decline. Its speech is broad, its meaning is high-speed, its Tao is broad and its flow is profound. This was originally the galloping of dragon and elephant, the leap of Kun and Peng. How can a lame horse or a broken winged bird hope to live in the middle of it? The modern world is so thin that there are no broad-minded people in the society. They study in primary school to influence their ignorant heart. They gradually become contaminated with the customs of that time, and then they lose their right way. They just compete with each other to build their own branches and leaves wantonly, but the origin is obscured day by day Another master's difference changes his old tenet and establishes new meanings. Among those who study together, there are differences in their understanding. In this way, the number of people who pass on and add hybridity increases. Generally speaking, the heart has no purpose and standard to adopt it. Which one is right to choose to implement it? Is it not that he dug seven orifices for Tandun, but injured it, while eating jiashucai damaged his teeth? Even if some people say that it is not a horse, there is a pearl of snake in the house, and using bottomless jade is as useless as painting cakes on the ground. Is it right that they deviate from the Tao? This is not the case with the theory of shooting mountains. We should strictly abide by the basic principle, and there is no more fault; the words should be concise to state the intention and put an end to conjecture. Words are not prepared in advance, reason is not conceived in advance. It's not until you see the machine green that it comes into being. It's only when you see hostility that it sprouts. Open and close in an endless stream, floating and empty, like the dark. Sometimes the universal envelope is endless, sometimes it disappears and the discrete is nowhere to be found. Huanhuan has articles and chapters, and its trace can't be found; its depth can't be measured, and it's not far away from things. Every social intercourse and answer, with the detailed assessment. What are the cynical and deceitful words that offend you masters? Are you really to blame? Or are you beyond reproach? If you should blame, what slanders the past is decline. If you are beyond reproach, you will not be blamed. Why does a mage just protect himself and not listen to him? Besides, there are different sects. The Buddhist scriptures are complete. The Mahayana scriptures denounce the path. Can we not talk about the intention of Mahayana when we carry forward the Dharma now? This is the matter of praising and criticizing, and we should follow the theory of Hongfang. The choice of opinions should be determined according to the Buddhist scriptures. How can I believe in obedience when I see Buddhist commentaries, and disobey them when they appear in my words? Is it true that there is no peace and equality? Besides, anger, hatred and vexation are the common nature of ordinary people, and those who violate the truth are mostly like this. How can they hide Nirvana and never publicize it because the three practitioners are not convinced and the six teachers are resentful? They just hope that their resentment will reach the extreme and their quiet feelings will naturally form. People's looks are not the same, and their hearts are different. Maybe some people's opinions have the opposite intention, or some people think that they are consistent with each other. How can we say that others are talking about the middle way, but their heart is paranoid, their behavior is not against the world, and they are equal in heart? Is it what I want to do when the enemies fight and fight? The gathering of crime is what the litigants fear. "No quiet theory" says: Master Sheshan's guidance and enlightenment is not like this. He is a person who often goes without quiet. The great virtue of guiding Enlightenment has passed, Chunyi's ethos has been watered down, the heart of competing for victory, and the heresy of denouncing and slandering have flourished since then. I hope to clear channels through disputes, and forget opportunities by condemning competition. Why do we have to exclude different schools and create angry people? If we practice according to Chengshi with the heart of Zhongdao, there can be no criticism; if we interpret Zhonglun with the heart of bigotry, there can be criticism. Therefore, we know that tranquility is the only way to be paranoid. The answer is: the master of mountain photography is really not critical, but what the mage appreciates is not to the point. He stayed in the secluded valley and did nothing. He was always like-minded when he was taught and encouraged. He spoke calmly or silently, and all things had no objection. Therefore, although his intention was profound, his words were very simple. Now, the status of the people who give full play to it is not the same. Living in the corner of the king's city and living in the village, he attracts and makes friends with the guests who care about him. He shakes his lips and talks in the taxi. He is bold and courageous. He is brave and resolute. He debates in different schools. He shows off his unusual opinions and looks for opportunities. He hopes to catch each other's mistakes and compete with them. How can he be silent We must point out the differences, find out the flaws, forget ourselves to promote Buddhism and Taoism, and disobey the common customs to dredge the doctrines. We think that this is a mistake, and we know that he has no understanding. If you want the master to be here, why should you keep silent and be valued by those mages? The mage said, "I hope to calm down the argument to clear the channel, and to condemn the competition to forget the opportunity." The moral thing is not only to be quiet and not to argue, but also to condemn and not to condemn. Making a sentence is only valued by the world. When the mage admires it and talks about it, he doesn't know how to condemn it. If others are good, then he doesn't need to condemn his own victory. If others are bad, then even if he condemns it, it's no good. Isn't the speech that you want to denounce illusory? The heart of the middle way can't be without place. What makes Chengshi and Sanlun contradict each other? As long as we calm down the rigid understanding and get rid of the rigid ideas, everything will be in the middle. The letter said, "static and not static, paranoia in this law.". Why only praise Wujing? Isn't this contradictory? "Wujing theory" says: the gains and losses of evil and positive, the right and wrong of victory and defeat, must be produced from the heart, not the law, there is a fixed phase to discuss the victory and the bad. If one thinks that paranoia is a slip of the tongue and that there is nothing wrong with it, and eliminates the gains and losses of the other party, he thinks that this theory is wonderful, and that other theories are inferior, this is also a loss. Why? If the heart is broken, how can it be broken without thinking about it? Then how can the heart of winning and losing never forget, and not intend to win? Creation is to be reserved for one's own gain and to be disgusted with the loss of others, so that there are choices. To create right and wrong is to increase the debate. The answer is: speech is the servant of the heart, and the heart is interpreted by speech; it reconciles the six roots and the six dust, and stirs up the atmosphere, so it forms discourse. Things must come from the heart, as it is. As for the people whose heart makes falsehood to enslave the mouth, whose mouth responds to the heart by cheating, whose appearance is friendly but the heart is sinister, whose words follow but the mind is rebellious, who pursue profit and desire to support, who attract fame and fame, who enter the Tao, and who live at home, they are not one but enough. The reason why the sage was so graceful in his teaching and admonishment that he was deeply committed to the prevention of micro disasters. He talked about the present disasters and the future disasters. These words were clearly described, which were more obvious than those in E1. However, he still had to forget to cherish his body, violate the harsh laws, go through fire and water, willingly break his body to pieces, and he had to move on. How can you turn your head to change the evil voice because you like quiet actions? If you are a person who promotes Taoism and moralizes, then Xinbao knows that it is victorious, vibao says that it is victorious, Xinbao knows that it is inferior. What mouth wrap says is bad, there is no hiding, there is no fear, it's just a straight heart. Although others' Tao is bad, it is the sage's instruction; although one's morality is good, it is also the sage's instruction. If I win, the sage will win, and if others are inferior, the sage will be inferior. The merits and demerits of saints are probably rooted in where they should be

Chinese PinYin : Fu Zeng