Wounded from the Start, I Still Pacified the Realm and Built a Golden Age

"A Poor Scholar's Noble Destiny." I followed this book after reading the previous one. I won't comment much on the author's skill. This book is based on a fictional historical setting, and although the opening inevitably explains the reason for the time travel, the opening line transported me to the romantic era of the Wei and Jin dynasties: "My lord, young master Wei Zhi." That rain, that street, that umbrella, and most importantly, that person. It's like a beautifully crafted line from "Border Town," written by Shen Congwen: "I have walked across many bridges, drunk many kinds of wine, but I have only loved one person at the prime of their life." I am a voracious reader, and I enjoy reading carefully. So I really liked this part; this scene and this person should be able to say such a thing. I continued to read the book slowly, although there were too few chapters and many foreshadowing elements were not revealed. But what I read was refreshing. This book is set in a fictional world where the Sima clan's attempt to rebel against the Cao family failed, thus turning the tide of history. The story begins by introducing Xu You's background, gradually revealing the basic structure of the entire era. I won't go into detail here, as spoilers rarely end well (๑•̀ㅁ•́ฅ), but I'm sure many of you have read the previous book, so I won't go into the details of the Wei-Jin era's romantic escapades. Let's follow Xu You and witness his exciting adventures, his rise to power and his romantic exploits. One act ends, another begins; Wen Liang has already started his shameless and unrestrained life, so let's look forward to Xu You's arrival!

I don't read many novels. As someone who prefers historical fiction from the Jin Dynasty, I find them more literary and engaging than the typical "reincarnation as a martial arts master" type (the fighting type). After all, martial arts prowess is already a kind of cheat code, making navigating the martial arts world much easier. But for those who excel in literature, debating, and composing poetry, the author has to rely on their writing skills and a lot of research to enrich the story. The first novel I encountered was *The Superior Scholar*, which is considered a classic. Maruko's *The Noble Son of a Poor Family* has given me another taste of this "abandoning martial arts for literature" feeling, a slight sense of superiority that this book is meant for literary types. Generally, good novels have titles that are direct and captivating, like *The Superior Scholar* and Maruko's *The Noble Son of a Poor Family*. These titles immediately convey the general era and the protagonist's background. As for those with crooked, nonsensical, pretentious titles… well, don't expect much from them. The author of this novel, *The Poor Scholar*, is the same one who wrote *Rebirth of Parallel Lines*. Many readers likely followed *Rebirth of Parallel Lines* and are familiar with Wanzi's writing style. If *Rebirth of Parallel Lines* hadn't involved so much modern bureaucratic stuff and been repeatedly censored, it wouldn't have been a hasty outline submitted at the beginning before leaving for 17K. Speaking of parallel lines, it suddenly occurred to me that Tang You's predecessor, the financial tycoon, might actually be Wen Liang from many years later in the parallel lines? Then Wen Liang might branch off and travel to a fictional Northern and Southern Dynasties—that's probably how Wanzi envisions it, haha. After all, Tang You possesses the characteristics of being gentle and refined (as seen in his treatment of Qiu Fen, suggesting he'll be harmonious with friends and subordinates in the future), cunning yet possessing leadership qualities. Of course, his "handsome" (in the sense of a commander) hasn't been fully realized yet due to the short length of the story. Perhaps Wanzi's lazy design of all protagonists is just like that. But such protagonists are handsome when they're being pretentious and warm towards their friends, making them easy to identify with, right? Of course, in the official histories of the Northern and Southern Dynasties, we know far too many famous figures, such as the calligraphers Wang Xizhi and Wang Xianzhi; Lu Ji, Xie Daoyun, Xie Xuan, and Murong Chui and Murong Ke, ancestors of Murong Fu. However, the appearances of these people, along with some major events, may be earlier or later, with varying timelines. It's not quite like the late Eastern Han Dynasty or the Three Kingdoms period, where everyone lived in the same phase, with numerous heroes vying for power, and the characters and time perfectly aligned – it's practically a time of rebirth! Therefore, there aren't many masterpieces about the Wei, Jin, and Northern and Southern Dynasties; after all, they're difficult to write. Perhaps this is why Wanzi set the plot in a style similar to the Northern and Southern Dynasties – to gather those important figures in his own way within a single time period, allowing the protagonist to be reborn in this fictional history, alongside major events, letting readers truly experience the beauty of the Wei and Jin Dynasties. Of course, I also hope that Wanzi will remember to mention when he writes about Xie Daoyun, otherwise, there won't be a place to invest emotionally. Compared to Shangpin, Guizi's character design is even more characteristic of Wanzi's style; one starts from scratch, while the other is a reincarnation of a business tycoon. Of course, the author also gave Chen Caozhi, who started from scratch, enough time to study and develop in seclusion. The female leads, Xie Daoyun and Lu Weirui, each have their own strengths and distinct personalities; one takes the academic route, the other the gentle and beautiful route. As for our "Noble Son," Yuan Qingmei… her appearance is too ambiguous. I've heard she's very beautiful and cultured; will she outshine the other female leads? (Allow me to indulge in a harem fantasy… hahaha). Conquering powerful girls is also a form of showing off, isn't it? That's why I like it. Furthermore, the plot of "The Poor Scholar" lacks ups and downs, almost no sense of crisis, and only the double marriage scene makes readers worry about the male lead. However, judging from the parallel storylines, Wanzi's plot design skills are definitely not bad. From the first few dozen chapters of "The Poor Scholar," you can see that the male lead cleverly turns misfortune into good fortune, while also showing off a bit, which also demonstrates Wanzi's writing skills. The scene and environment descriptions in "The Poor Scholar" further solidified my impression of Wanzi as a literary youth; he can write about the beauty of nature from a patch of land, a tree, or a meadow. I'm not exaggerating! Just click in and take a look. The dialogue is witty and humorous, full of laughs. Even the flattery is subtle and understated, the skill is truly impressive (this assessment is based on parallel lines, as the book is still a bit short). In short, all I can do is give Wanzi's books a thumbs up, look forward to them, urge for more updates, and give them rewards. I hope fellow readers will also share their opinions and suggestions. Please point out any shortcomings tactfully… and please refrain from insulting anyone's parents. I also hope… that Wanzi's writing flows smoothly, that he receives a large number of subscriptions, updates 20,000 words daily, that his rewards increase significantly, that his daughter is healthy, that his career is successful, and that he is healthy and wealthy!

When reading a book, the first thing to look at is its title and synopsis, as these often reveal the book's content and focus. "A Noble Son from a Humble Family" is no exception. What does "humble family" mean? It doesn't refer to the common people, but specifically to aristocratic families with relatively low social standing. "Noble son" is self-explanatory; "A Noble Son from a Humble Family" simply and directly tells the reader that the protagonist's social status is low, belonging to a humble family, while simultaneously indicating that the protagonist will surely rise to prominence. The title, though simple, accurately reflects the book's content—simple yet effective. Looking at the synopsis of "A Noble Son from a Humble Family," it reads, "Xu You opened his eyes from his coma, seeing a trace of blood seeping from his chest and abdomen. He looked around blankly, witnessing an era forever bleeding!" This seemingly simple sentence contains endless meaning. Who is Xu You? Why was he injured? Why was he so bewildered? And why does this era forever bleed? With just a few strokes, the author evokes endless imagination and sparks a strong reading interest, truly demonstrating that words have limited meaning but implied profound implications. The next paragraph of the synopsis simply explains the main storyline and the novel's theme, echoing the title. While not particularly stunning, its simplicity allows readers to intuitively understand the book. Overall, the title and synopsis complement each other, making it worth reading for this reason alone. The novel hasn't been updated much yet, so it's too early to comment on its overall quality. However, based on the available chapters, I can only say it's very enjoyable. For example, the opening, while also featuring a family's decline and a broken engagement, avoids clichés. When the protagonist suffers humiliation and a broken engagement, he doesn't react with the typical outburst of anger, but rather gradually turns the tables, transforming adversity into advantage, ultimately achieving his goal of showing off and humiliating the other protagonist. This is clearly superior to most novels. Besides the excellent plot, the author's breadth of knowledge and writing style are rare in online literature. The author effortlessly incorporates a wide range of knowledge, from the mundane to the profound, encompassing Buddhist and Taoist philosophies—a truly remarkable and comprehensive overview. In short, the intricately woven plot, the complex relationships between characters, and the diverse experiences make the story captivating.

A Brief Discussion of Taoism: During the pre-Qin period, a hundred schools of thought contended. The Qin dynasty, through military campaigns, saw the Legalists and other schools unify the country. However, the powerful Qin dynasty only lasted two generations before its collapse. After Liu Bang seized power, he was aware of Qin's decline and adopted the Taoist principle of non-action (wuwei). Following the reigns of Emperors Wen and Jing, the country stabilized. However, a problem arose: the local powers were strong while the central government was weak. Taoist thought was no longer suitable for the needs of the imperial court. Dong Zhongshu proposed Confucianism, a key characteristic of which was the explicit definition of the Three Cardinal Relationships and Five Constant Virtues, with the emperor as the father. This elevated the control of the emperor and the central government to an unprecedented level. However, Confucianism also created powerful aristocratic families. During the Five Barbarian Invasions, Buddhism began to be adopted by those in power. A key feature of Buddhism was its encouragement to be content in this life and cultivate for the next. The idea was that one's fate in this life is predetermined, and one can be reborn into a better family through spiritual practice in this life. China is an agrarian society with a strong attachment to land. Once society stabilized, powerful families and landlords engaged in rampant land grabbing. Coupled with the threat of foreign tribes on the northern borders, this led to frequent dynastic changes. Each new dynasty, however, initially adopted the Daoist principles of non-interference and allowing the people to recuperate, with Confucianism as its foundation and Buddhism as a supplement. Therefore, prominent Daoist figures often emerged during times of war and new dynasties, such as Yuan Tiangang and his disciple Sun Simiao, the Huashan Patriarch of the Northern Song Dynasty (whose name I've forgotten), Wang Chongyang and his disciples of the Quanzhen School during the Song and Yuan dynasties, and Zhang Sanfeng during the Yuan and Ming dynasties. When Daoism was in a period of stability, it was no longer favored by those in power, so Daoism resorted to a major tactic – alchemy. This was a powerful weapon for perpetuating the Daoist tradition, but countless emperors throughout history died from elixirs. Therefore, although Daoism was an indigenous religion, it was no match for Confucianism and Buddhism.

In Chapter 33 of Volume One, "Record of the Xihai Pavilion" is a complete imitation of "Letter to Zhu Yuansi".

A Practical Commentary on "The Poor Scholar's Noble Deeds": Why is Taoism so deeply rooted in China? Is it like an ant trying to shake a tree for any other religion? Why does the *Tao Te Ching* appear so different to ordinary people and to those who have actually practiced it? Ordinary people see the *Tao Te Ching* as the Tao that can be spoken of, a Tao floating on the surface. Those who have actually practiced it see the extraordinary Tao, a Tao that cannot be seen with the naked eye, and no one will believe it if spoken of. This is the extraordinary Tao. Therefore, the deep-seated traditional Chinese culture is based on Daoist alchemy and the Daoist canon; it cannot be deduced or summarized by reading historical classics for a few years. Traditional Chinese Taoism cannot be understood through practical practice; it is not knowledge from books, and it cannot be summarized through reading and studying classics. To put it bluntly, it is not something that scholarly wisdom can penetrate! Ordinary people cannot understand the *Tao Te Ching* from books and cannot truly understand this behemoth of Taoism! To understand Chinese Taoism, one must practice and verify it, comprehending, reading, and practicing simultaneously to truly understand its profound depth. The *Tao Te Ching* says, "Reduce and reduce again until you reach non-action," which is precisely the opposite of reading. One must remove the barriers of knowledge, discard false intentions and human attachments, leaving only the true heart and the heart of Heaven, to even touch the threshold of Taoism! Only by entering the state of emptiness and stillness, seeing oneself, understanding one's true nature, can one truly understand traditional Chinese culture. How can ordinary people understand immortality studies, alchemy, and Taoist culture through mere scholarship? Yet, the Tao values ​​life; everyone is a Buddha, only temporarily lost. Modern Chinese Buddhism has long been assimilated by Taoism; Buddhism and Taoism are one family, Buddha has become the Buddha of Taoism, Buddha is originally Tao. Traditional Chinese culture has one most powerful characteristic—no matter what foreign culture or religion, after a period of time in China, it will be assimilated by traditional Chinese culture and become part of Chinese culture! Do you want to understand Taoism and Buddhism? Please calm down and take a look! In the past, Emperor Renzong of Song held an early morning court session. After the civil and military officials had finished their greetings, he summoned the Celestial Master to the palace to pay their respects and asked, "I wish to convert to Taoism and Buddhism, but I do not know which religion is superior. Please explain this to me clearly. If Taoism is superior, I will convert to Taoism; if Buddhism is superior, I will convert to Buddhism." The Celestial Master replied, "Taoism is the unity of the three teachings. It is only that people's practices differ, hence the division into three teachings. Since ancient times, Heaven has not had two paths, and sages have not had two minds. What difference is there between superior and inferior?" Renzong said, "Since there is no distinction between superior and inferior, I will ask the National Preceptor again." He then summoned the National Preceptor to the palace to pay his respects and asked, "I wish to convert to Taoism and Buddhism, but I do not know which religion is superior." The National Preceptor replied, "Buddhism is superior, and Taoism is inferior." Upon hearing this, the Celestial Master replied, "Since you wish to discuss their magnitude, let us, as the Lord, explain it clearly. I will tell you the origins of Taoism. Before the chaos was divided, before the primordial order was established, a single point of spiritual energy condensed into a primordial light, becoming the Primordial Heavenly Venerable, then the Spiritual Treasure Dao Lord, and finally the Supreme Lord Laozi. My Lord Laozi transformed into the Three Pure Ones, the Three Powers, the Three Powers gave rise to the Four Symbols, the Four Symbols gave rise to the Five Elements, and the Five Elements condensed to give birth to all things, dwelling in Yin and embracing Yang, giving birth to Heaven and Earth, to Humanity and Immortals, endlessly transforming and evolving. My ancestor, the Supreme Lord Laozi, underwent eighty-one transformations, and is the master of all laws within the Mysterious Realm, the teacher of emperors throughout history. The interplay of Yin and Yang is called the Tao. I have never seen a saying..." "The unity of Yin and Yang is called Buddha. Throughout history, people have spoken of the Way of Heaven, the Way of Earth, the Way of Man, and the Way of Ghosts. Why not say Heavenly Buddha, Earthly Buddha, Human Buddha, Ghost Buddha? Cultivating the Way, studying the Way, seeking the Way—where there is the Way, there is no such thing as cultivating Buddhism, studying Buddhism, seeking Buddhism—where there is Buddha. From the beginning of time, through the reigns of the Three Sovereigns and the Five Emperors, to the records and books of various states, there is no mention of monks or Buddhism. Where does your Buddhism originate? Where is it considered the greatest? Tell me!" The Grand Preceptor was speechless and angrily left. The Celestial Master stepped forward and pulled the Grand Preceptor back, saying, "If the Grand Preceptor wishes to discuss its magnitude, he should go to the Grand Preceptor and clearly explain its origins, its merits, and where it should be considered the greatest. Why did you leave in anger? Let me briefly explain the Taoist ascension to the Dao:" Laozi ascended to heaven riding a green ox; the Yellow Emperor ascended to heaven riding a fire dragon; Ding Ningzi ascended to heaven riding a white crane; Ji Ranzi ascended to heaven riding a golden cicada; Huainanzi ascended to heaven by refining elixirs and consuming them; the immortals ascended to heaven riding a dragon; Jin Chanzi ascended to heaven riding a blue phoenix; Yang Wuzi ascended to heaven as a dragon; Wen Zhongzi and his forty-two family members ascended to heaven; Xu Jingyang and his thirty-two family members ascended to heaven, and so on. It's difficult to list all the others. Since ancient times, emperors and wise rulers have all taken Daoist masters as their teachers; none have taken Buddhist masters. Emperor Yao took Guang Chengzi as his teacher; Emperor Shun took Chi Songzi as his teacher; Emperor Yu took Zhen Dingzi as his teacher; Emperor Tang took Yin Xizi as his teacher; Emperor Wen took Jiang Ziya as his teacher; King Zhou Yi took Yuan Tiangang as his teacher; Emperor Gaozu of Han took Zhang Liang as his teacher; Emperor Guangwu took Deng Zhonghua as his teacher; Liu Bei took Zhuge Liang as his teacher; Emperor Gaozu of Tang took Xu Maogong as his teacher; and Emperor Taizu of the Song Dynasty took Master Miao as his teacher. Emperor Taizong bestowed upon Chen Tuan the title of Master Xiyi. Throughout history, the achievements of those who brought peace and stability to the country have been unparalleled. Where, then, is the merit of Buddhism? To whom has it benefited? When did it originate? Why do you remain silent?" The Celestial Master continued, "Buddha is the forty-third incarnation of Laozi, who manifested as a golden man. He traveled to the Western Regions, to the land of India, where he fell from the sky. The king of India could not recognize him and decided to name him Buddha. He then enlightened the people of this land, leading them to practice vegetarianism and chant Buddhist scriptures, and to cultivate virtue in both men and women, thus establishing Buddhism. Later, Emperor Ming of Han dreamt of a golden man from the west, carrying a bow with two arrows inserted diagonally. At dawn, he summoned his officials to the palace to interpret the dream. They said this omen resembled the character for Buddha, and people said that there was a Buddha in the west, signifying the arrival of great fortune upon the emperor's ascension to the throne. Could it be that the Buddha from the west was about to come to China? This was an auspicious omen, hence the construction of temples, the promotion of Buddhism, and the sculpting of Buddha statues." The temples throughout the land had completed their pilgrimages, but no one was left to tend the incense and worship the Buddha statues. The Empress Dowager reported: "Your Majesty, by imperial grace, pardoned all criminals and brought them to temples, where they shaved their heads and changed their names to monks to guard the Buddha's incense and lamps. They escaped by relying on the Buddha, hence the name 'monk.' What does this name have to do with Buddhism? They call themselves monks and disciples of the Buddha. Later, Emperor Wu of Liang followed Buddhism and took the monk Zhigong as his teacher, abandoning his empire. He later starved to death in Taicheng. There is a poem to prove it: Emperor Liang worshipped Zhigong that day, lost his empire in vain, and later starved to death in Taicheng. That was all thanks to the monk protecting the emperor."

Visiting and learning

Great, I recommend it!

A friend recommended this book, so I spent 6 yuan to try reading it.

Good job, keep it up!!!