Xie Wenyuan wants to be canonized, but with his current accumulation, he is still one step away from being canonized.

This narrow gap is like a chasm, insurmountable. Even if it accumulates for several more decades, I am afraid that it may not be able to meet the requirements for sainthood. Therefore, Xie Wenyuan turned his attention to 'enlightenment'!

In the cultivation of literature and Taoism, the first priority is the accumulation of knowledge, and the second priority is the spread of education.

‘Education’, as another way of cultivation in the literary system, plays a huge auxiliary role in the cultivation of literature. If Xie Wenyuan wants to be a saint, if his study and accumulation of knowledge are insufficient, he can use the power of education to make up for it.

If he can teach one great Confucian, it can greatly shorten the time it takes for him to become a saint. If he can teach two or more great Confucians, this time can be shortened even further. If he can teach ten great Confucians, give him feedback.

His power of enlightenment is enough to make him a saint on the spot.

At present, Linlang Academy's dean, Gu Yanzhao, has the appearance of a great scholar. Although the deputy dean, Su Lanzhou, is a little behind, there is still a 10% hope that he can be promoted to a great scholar.

The qualifications of the four Hua Yingming are worse than Su Lanzhou, but they may not be unable to be promoted to great scholars, but this hope is very slim.

Xie Wenyuan doesn't mind it either. It's hard to find talented people with great Confucian status, but there are a lot of people with bachelor's degree qualifications. Since the quality is not enough, let's make up for the quantity!

In the next three months, Xie Wenyuan stayed at Linlang Academy and guided several deans in the academy to practice.

…

The first three levels of literary and Taoist cultivation are very simple. Mengtong accumulates knowledge and opens up wisdom, students think about knowledge and use it for their own use, and Confucian scholars delve into knowledge and understand the principles.

The more truths a Confucian scholar comprehends, the more literary spirit is produced, and the broader the literary palace becomes.

However, no matter how many principles you understand, it is not as important as practicing the principles yourself.

If the core focus of the first three realms of literary practice is "learning", then starting from the teaching and literary position of cultivating literary mind, literary practice will turn to the aspect of "use".

As the saying goes, it is about applying what you learn and integrating knowledge and action.

Starting from the cultivation of literary mind, literary practice is no longer enough to simply study. It is necessary to improve one's understanding of the principles through 'application'.

The "Jiaoyu" position is to improve one's own knowledge accumulation by teaching students and practicing their own knowledge and principles.

Gu Yanzhao and Su Lanzhou had already crossed over from the realm of developing the ‘Wen Gong’ and entered the level of condensing the ‘Wen Xin’.

A literary mind means a literary heart.

Literary practitioners accumulate knowledge and principles and can continuously expand their literary palace. However, no matter how much they learn and comprehend, if there is no core focus to unify these principles, the knowledge and principles they have learned will still be just a mess.

Therefore, after developing the Wen Gong to a certain extent, it is necessary to sort out the knowledge and principles, find a core point, and integrate all the principles with this point as the center.

In short, the so-called literary mind is the core of academic principles.

For example, the five constant principles of benevolence, righteousness, propriety, wisdom, and trust are mentioned by the Confucian scholars. Many of the principles of the philosophers revolve around the five constant principles of "benevolence, righteousness, propriety, wisdom, and trust". Therefore, the five constant rules of Confucianism can be used as the core to evolve.

Come up with corresponding literary thoughts.

The process of condensing the literary mind between Gu Yanzhao and Su Lanzhou was very smooth. It only took them a month to condense the five literary minds of 'benevolence, righteousness, propriety, wisdom and faith'.

As the headmaster of the Academy, Gu Yanzhao even condensed the Haoran Literary Heart and the Zhengyi Literary Heart, two more than Su Lanzhou.

When Xie Wenyuan found out, he was quite surprised.

However, being able to condense seven kinds of literary minds shows that Gu Yanzhao has a profound accumulation of knowledge, otherwise it would be impossible to condense seven kinds of literary minds.

On the other hand, Hua Yingming and the others are far behind. They can only choose one or two kinds of literary minds to condense. If there are any more, it will be difficult to reconcile the conflicts between various principles due to insufficient accumulation of knowledge, which will lead to the collapse of the literary mind.

.

After cultivating the literary heart, it is time to shape the literary bones.

There are two kinds of literary bones: virtual and real. The virtual literary bones are to integrate one's own knowledge and principles, sort them out, and establish a framework of academic principles. All future academic principles will become part of the framework.

This step is crucial, and may even be related to the foundation of future canonization, so it must be done with great caution!

In addition to the virtual text bones, the opposite is the real text bones. The real text bones refer to one's own skeleton. Once one reaches the text bone realm in the art practice, one can start to temper the bones with the text energy.

After all the bones in the body are tempered, the life span can be extended to 200 years, which is equivalent to that of a martial arts immortal.

Unfortunately, three months was not enough for Gu Yanzhao to cultivate his literary skills. As each student cultivated his literary skills, Xie Wenyuan's mission of preaching at Linlang Academy was slowly coming to an end.

On this day, after the last student had developed his literary spirit, Xie Wenyuan bid farewell to Gu Yanzhao.

"Master Xie, won't you stay?" Gu Yanzhao looked at Xie Wenyuan reluctantly and tried his best to persuade him to stay.

Not only him, but also Su Lanzhou, Hua Yingming and others also wanted Xie Wenyuan to stay in the academy and continue to discuss the power of literary practice.

Unfortunately, in the face of Gu Yanzhao and others' attempts to persuade him to stay, Xie Wenyuan said resolutely: "No, I will continue to spread literature in other academies. If I stay in a corner, then when will my literature flourish?"

Knowing that they could not keep him, Gu Yanzhao and others could only send him away.

…

Xie Wenyuan wants to be canonized, but with his current accumulation, he is still one step away from being canonized.

This narrow gap is like a chasm, insurmountable. Even if it accumulates for several more decades, I am afraid that it may not be able to meet the requirements for sainthood. Therefore, Xie Wenyuan turned his attention to 'enlightenment'!

In the cultivation of literature and Taoism, the first priority is the accumulation of knowledge, and the second priority is the spread of education.

‘Education’, as another way of cultivation in the literary system, plays a huge auxiliary role in the cultivation of literature. If Xie Wenyuan wants to be a saint, if his study and accumulation of knowledge are insufficient, he can use the power of education to make up for it.

If he can teach one great Confucian, it can greatly shorten the time it takes for him to become a saint. If he can teach two or more great Confucians, this time can be shortened even further. If he can teach ten great Confucians, give him feedback.

His power of enlightenment is enough to make him a saint on the spot.

At present, Linlang Academy's dean, Gu Yanzhao, has the appearance of a great scholar. Although the deputy dean, Su Lanzhou, is a little behind, there is still a 10% hope that he can be promoted to a great scholar.

The qualifications of the four Hua Yingming are worse than Su Lanzhou, but they may not be unable to be promoted to great scholars, but this hope is very slim.

Xie Wenyuan doesn't mind it either. It's hard to find talented people with great Confucian status, but there are a lot of people with bachelor's degree qualifications. Since the quality is not enough, let's make up for the quantity!

In the next three months, Xie Wenyuan stayed at Linlang Academy and guided several deans in the academy to practice.

…

The first three levels of literary and Taoist cultivation are very simple. Mengtong accumulates knowledge and opens up wisdom, students think about knowledge and use it for their own use, and Confucian scholars delve into knowledge and understand the principles.

The more truths a Confucian scholar comprehends, the more literary spirit is produced, and the broader the literary palace becomes.

However, no matter how many principles you understand, it is not as important as practicing the principles yourself.

If the core focus of the first three realms of literary practice is "learning", then starting from the teaching and literary position of cultivating literary mind, literary practice will turn to the aspect of "use".

As the saying goes, it is about applying what you learn and integrating knowledge and action.

Starting from the cultivation of literary mind, literary practice is no longer enough to simply study. It is necessary to improve one's understanding of the principles through 'application'.

The "Jiaoyu" position is to improve one's own knowledge accumulation by teaching students and practicing their own knowledge and principles.

Gu Yanzhao and Su Lanzhou had already crossed over from the realm of developing the ‘Wen Gong’ and entered the level of condensing the ‘Wen Xin’.

A literary mind means a literary heart.

Literary practitioners accumulate knowledge and principles and can continuously expand their literary palace. However, no matter how much they learn and comprehend, if there is no core focus to unify these principles, the knowledge and principles they have learned will still be just a mess.

Therefore, after developing the Wen Gong to a certain extent, it is necessary to sort out the knowledge and principles, find a core point, and integrate all the principles with this point as the center.

In short, the so-called literary mind is the core of academic principles.

For example, the five constant principles of benevolence, righteousness, propriety, wisdom, and trust are mentioned by the Confucian scholars. Many of the principles of the philosophers revolve around the five constant principles of "benevolence, righteousness, propriety, wisdom, and trust". Therefore, the five constant rules of Confucianism can be used as the core to evolve.

Come up with corresponding literary thoughts.

The process of condensing the literary mind between Gu Yanzhao and Su Lanzhou was very smooth. It only took them a month to condense the five literary minds of 'benevolence, righteousness, propriety, wisdom and faith'.

As the headmaster of the Academy, Gu Yanzhao even condensed the Haoran Literary Heart and the Zhengyi Literary Heart, two more than Su Lanzhou.

When Xie Wenyuan found out, he was quite surprised.

However, being able to condense seven kinds of literary minds shows that Gu Yanzhao has a profound accumulation of knowledge, otherwise it would be impossible to condense seven kinds of literary minds.

On the other hand, Hua Yingming and the others are far behind. They can only choose one or two kinds of literary minds to condense. If there are any more, it will be difficult to reconcile the conflicts between various principles due to insufficient accumulation of knowledge, which will lead to the collapse of the literary mind.

.

After cultivating the literary heart, it is time to shape the literary bones.

There are two kinds of literary bones: virtual and real. The virtual literary bones are to integrate one's own knowledge and principles, sort them out, and establish a framework of academic principles. All future academic principles will become part of the framework.

This step is crucial, and may even be related to the foundation of future canonization, so it must be done with great caution!

In addition to the virtual text bones, the opposite is the real text bones. The real text bones refer to one's own skeleton. Once one reaches the text bone realm in the art practice, one can start to temper the bones with the text energy.

After all the bones in the body are tempered, the life span can be extended to 200 years, which is equivalent to that of a martial arts immortal.

Unfortunately, three months was not enough for Gu Yanzhao to cultivate his literary skills. As each student cultivated his literary skills, Xie Wenyuan's mission of preaching at Linlang Academy was slowly coming to an end.

On this day, after the last student had developed his literary spirit, Xie Wenyuan bid farewell to Gu Yanzhao.

"Master Xie, won't you stay?" Gu Yanzhao looked at Xie Wenyuan reluctantly and tried his best to persuade him to stay.

Not only him, but also Su Lanzhou, Hua Yingming and others also wanted Xie Wenyuan to stay in the academy and continue to discuss the power of literary practice.

Unfortunately, in the face of Gu Yanzhao and others' attempts to persuade him to stay, Xie Wenyuan said resolutely: "No, I will continue to spread literature in other academies. If I stay in a corner, then when will my literature flourish?"

Knowing that they could not keep him, Gu Yanzhao and others could only send Xie Wenyuan away.

Xie Wenyuan wants to be canonized, but with his current accumulation, he is still one step away from being canonized.

This narrow gap is like a chasm, insurmountable. Even if it accumulates for several more decades, I am afraid that it may not be able to meet the requirements for sainthood. Therefore, Xie Wenyuan turned his attention to 'enlightenment'!

In the cultivation of literature and Taoism, the first priority is the accumulation of knowledge, and the second priority is the spread of education.
To be continued...