As noon approached, the reading room of Xiangzhou Prefecture Library was packed, and readers of different ages were reading books quietly. In the reading room, there were almost no other sounds except for the rustling sounds when flipping books and the occasional coughing sounds.

In a corner of the reading room, Yu Wen Wen, who left the palace in a very short dress, was reading a book called "Theory of the Destruction of God".

The title of this book is very domineering. It is a shocking book. The author Fan Zhen is from Xiao Qi and a native of the Xiao Liang period.

In this book, Fan Zhen refuted the statement of "God is immortal" and used a complete set of theories to discuss "God is immortal". It can be said that this person was an atheist in the Southern and Northern Dynasties.

Fan Zhen not only believed that "the immortality of God" was a fallacy, but also believed that the Buddhist theory of cause and effect was nonsense. He criticized the imperial court at that time (mainly Xiaoliang, the Southern Dynasty) and the aristocratic families and families who were addicted to Buddhism, believing that the slander of Liang's Buddhism would inevitably harm the country and the people.

In short, Fan Zhen disagreed with the Buddhist scheme and believed that the so-called Buddha was simply fake. He had been constantly debating with Buddhist believers since he was young and was a famous anti-Buddha.

Fan Zhen has always had anti-Buddhist remarks, and then summarized his theories, so he came up with the "Theory of the Destruction of God".

As soon as this book was released, the government and the people were in an uproar. Not to mention that Emperor Xiao Yan, who was almost obsessed with the admiration of Buddhism, was extremely unhappy. The high-ranking officials and noble families all criticized this person's "strange talks and strange theory".

After confirming that Fan Zhen was not crazy, Emperor Xiao Yan of Liang specially issued the "Imperial Reply to the Theory of the Destruction of Gods" for this purpose. A monk copied it and asked the princes and ministers to circulate it.

The monk also wrote "A Letter to Princes and Princesses", and counted Fan Zhen's disrespect for the Buddha in the book, which aroused the "righteous indignation" of knowledgeable people. Many nobles responded, and some writers of the times wrote articles to refute and criticize the "Theory of the Destruction of God" in an unnamed article.

Fan Zhen was not showing any weakness for this, so he rewrites the "Theory of God's Destruction" into a question-and-answer question-and-answer question-and-answer question-and-answer question-and-answer question-and-answer question-and-answer question-and-answer question-and-answer question-and-answer question-and-answer question-and-answer question-

Many people advised Fan Zhen that he had an old age with the emperor (Xiao Yan). If he could "reply if he knew his mistakes", the emperor would be very happy and his future would be bright.

Fan Zhen disagreed with this. He believed that the Buddhist sarcasm caused harm to the country and the people, and believed that the cause and effect of Buddhism was nothing more than a big deal, so what was wrong with him?

The price is to stop at the career and make bumps in old age.

Yuwen Wen did not believe in Buddhism and Taoism, so he admired Fan Zhen's courage to challenge the values ​​of the times alone. Even if the "Theory of God's Destruction" theoretically had an impact on the theory of "the power of the king and the heavenly grant", he also allowed this book to be published normally after he came to power.

After all, no matter how much Emperor Liang Emperor Xiao Yan hated this book, he did not list it as **. Yuwen Wen felt that he had no reason to be afraid of anything.

He wanted to avoid the resurgence of the trend of singular Buddhism in the world, and knew that strict bans alone would not work, so he needed to rely on powerful theoretical weapons. Atheistic work with a complete theoretical system, such as "Theory of God's Destruction", is a good choice.

Buddhism originated from India and was introduced to the Central Plains during the Han Dynasty. It developed rapidly during the Southern and Northern Dynasties. There are several reasons. One is that Taoism, the native religion of the Central Plains, intervened in politics and used by others, triggered several large-scale civil unrest, and led to the rulers' efforts to suppress it.

Secondly, the world is in chaos, from princes and nobles to the people, no matter how high or low a person, they are frightened and uneasy, and they are extremely needing spiritual destinations. Foreign Buddhism just meets the requirements.

The great rise of Buddhism was to follow the times, and the second was that the religious theories of Buddhism had strong self-consistentness, that is, they could make up for themselves, so those monks who spread the Dharma could quickly develop believers.

We must deal with Buddhism from the perspective of "literature". Only atheistic works such as Fan Zhen's "Theory of the Destruction of God" can directly hit the theoretical key points of Buddhism.

Yuwen Wen didn't know about Fan Zhen before, but later, by chance, he learned about this person's deeds and couldn't help but admire his eloquence.

During the Southern Dynasty, Xiao Qiyong was famous for mocking Buddhism. At that time, King Jingling, Xiao Ziliang, who was devoutly believers in Buddhism, summoned a group of Buddhist believers to fight Fan Zhen to a debate.

Xiao Ziliang asked Fan Zhen: "If you don't believe in cause and effect, then why are there any distinction between wealth, honor, poverty and humbleness in the world?"

Fan Zhen replied: "Life is like flowers blooming on trees. Although each flower blooms at the same time and then falls with the wind, some petals fall in a clean hall and stay at the banquet; some petals float to a corner of the yard and fall into the toilet."

"Your Highness is like a petal left on a banquet, and the lower official is a petal falling in the toilet. Although the high and low are different, how can there be any cause and effect?"

Xiao Ziliang disagreed with this, but he could not refute Fan Zhen's reasonable and well-founded defense, which made him lose his words.

Another Buddhist believer, Wang Yan, a famous scholar in Taiyuan, attacked Fan Zhen with Confucian filial piety as a weapon: "Mr. Fan, you don't even know where the gods of your ancestors are. You are so unfilial!"

Fan Zhenze asked back: "Mr. Wang, since you know where the gods of your ancestors are, why don't you commit suicide and follow the gods of your ancestors? This is really unfilial!"

This rebellious question left Wang Yan speechless.

Two things show that Fan Zhen’s excellent deliberation skills are, so of course there will be no theoretical flaws in his own book Theory of God’s Destruction.

Therefore, Yuwen Wen must ensure that this book appears in the library of various states for a long time, so that more readers can see it and trigger the other party's thinking, which will inevitably lead to debates again and again.

When the seeds of doubt are planted in the hearts of scholars, sooner or later it will sprout and grow, and once the time is ripe, the scene of the whole nation's sedition of Buddhism will not appear again.

This is what Yuwen Wen thought. His not believing in Buddhism does not mean hating Buddha. He just does not want the country to be sarcastic about Buddhism and leads to the decline of national strength.

Buddhism is necessary to exist, which can allow the people to gain spiritual sustenance, but that's all. If the Buddhist temple dares to occupy a large amount of land but does not pay taxes, lend usury, and widely accept believers, leading to tax loss in the court, Yu Wen Wen doesn't mind having a bright virtue to destroy the Buddha.

He closed the book, looked at the readers around him who were reading carefully, closed his eyes and had a lot of thoughts.

Being sarcastic to Buddhism is not good, it will pose a threat to the country. However, the Buddhist theory of cause and effect is needed by the ruling class.

The vigorously promotes the theory of cause and effect of Buddhism, making the people feel that their lives are hard, not the court's fault, but the crime they committed in their previous lives, so they have to suffer in this life. Then, their family is so miserable, they are destined in their previous lives, and resistance is useless.

What everyone practices is in the next life. It doesn’t matter if you suffer in this life. Buddha sees all the sins you suffer. If you are a cow or a horse in this life, you can become a superior person in the next life. So, don’t resist and accept your fate.

If you see the powerful and powerful doing whatever they want and bullying men and women, don’t be angry, because these people will be retribution and will definitely be a cow or a horse in the next life. Therefore, it is wrong to take revenge or rise up.

This theory of fooling the people is the tool needed by the rulers. As long as the people believe in this, they all think about swallowing their anger in this life, accepting it, and then having a good background in the next life, so who else will rebel with others?

Isn’t it the dream of rulers of all dynasties to make the people all over the world become obedient?

It is precisely because the rulers have this need that Buddhism has great room for development. As the emperor, Yuwen Wen should reasonably make the people believe in cause and effect so that they can be honest and obedient to the people.

But for him, the slogan "Is there any kind of kings, princes, generals and ministers?" is not wrong.

Two completely opposite ideas appear in one mind, and the conflicts arise enough to make people split, but this is not a problem for Yuwen Wen.

Steam engines, steamships, wired telegraphs, and trains have all appeared. The national strength of the Central Plains will grow explosively. In the next few decades and hundreds of years, it will be an excellent time for large-scale outward expansion.

The country is like the rising sun, full of vitality. For the people, there are more and more opportunities to live a good life in this life. At this time, do you tell me to practice the next life?

Is the brain muddy?

The court can lead the people to live a good life, make the cake bigger, and make the most people share their benefits as much as possible. Therefore, there is no need to use cause and effect to fool the people.

However, it is good to use this trick to fool foreigners.

Thinking of this, Yuwen Wen opened his eyes and had an idea in his heart.

The herdsmen on the grassland live so hard that they have to raise cattle and sheep for the perpetrators of the Central Plains for three or four years, and they have been involved in usury, and they have to pay back the children and grandchildren.

It is impossible to fight a war, but life is hard, which is really desperate.

It doesn’t matter, just believe in Buddhism.

As for the cause and effect, the Central Plains businessmen do evil in this life and will inevitably be a cow or a horse in the next life, which will be very miserable.
Chapter completed!