Wu Haogu was so keen on establishing "friendly diplomatic relations" with Japan not because of the influence of China-Japan generation friendly diplomatic relations created by the older generation of proletarian diplomats in later generations, but because of the political and economic needs of the Song Dynasty.

Because of the military setbacks in the Song Dynasty, there has been no awesome time since its establishment. Therefore, the diplomatic line has always been relatively pragmatic, and the flexible diplomatic principle of "no rejection when coming, no pursuit when going". It does not always regard itself as a superior country in the Celestial Empire, but is not actually not the case. The Khitan is the superior country in the Celestial Empire. Not only does it claim to be China (mainly to the West), but it also imitates the Han and Tang Dynasties to create a bunch of subordinate countries!

The Song Dynasty was barely considered a vassal state, and now there are just a few Western Xia, Dali, Jiaozhi, and Champa. As for Japan, the situation is quite strange. The Song Dynasty, which was obviously not so passionate about vassal states, has always had the desire to turn Japan into a vassal state. In particular, the two "saints" of Shenzong and Huizong, they clearly urged Japan to come to court.

Of course, urging is useless... The Japanese themselves regard themselves as the Celestial Kingdom! Their official family is also called "Emperor", the Emperor in Heaven! Even more awesome than the Emperor of the Song Dynasty! How could they submit to the Song Dynasty? Not to mention the door, there are no windows.

But... Wu Haogu is a treacherous minister! Since he is a treacherous minister, he must deceive the emperor. Even though he knew that it was impossible for the Japanese Emperor to recognize the master of the Emperor of the Song Dynasty, he had to claim that he could coax the Japanese into a vassal state through "mission".

Why do it? Of course, there are benefits. The advantage is that Yuntai Academy can replace Mingzhou Prefecture and become the counterpart unit for diplomatic relations between China and Japan.

Is there diplomatic relations between China and Japan at this time?

Actually there is!

Because the diplomatic power of the Song Dynasty was not concentrated in the court, the general law at that time was that the central government would handle major events and the central government would handle minor events, and the central government would transfer the certificates to the border officials. That is, the central government gave the border officials a certain degree of foreign affairs autonomy. Over time, a fixed trend was formed. There were also customary diplomatic counterparts, such as Xiongzhou, Hebei East Road corresponds to Liaozhuozhou, Hedong Road corresponds to Liaoshuozhou, and Yongxing Jun Road corresponds to Yanzhou, Xixia Youzhou. This policy continued to overseas countries, Beijing East Road corresponds to Mizhou, Liangzhe Road corresponds to Japan, and Goryeo Department was added during the Shenzong period. Fujian Road corresponds to Quanzhou, and Dashi of the South China Sea and the Western countries.

This locally dominated form of diplomacy is called creed diplomacy and is also the only official diplomatic method in China and Japan in the Song Dynasty.

However, the official certificates of China and Japan are rarely reported. There are only fourteen national certificates recorded in historical records, nine of which were sent to Japan by the Song Dynasty and five of which were sent to Japan by Japan.

In other words, the Mingzhou Prefecture Office is not a qualified diplomatic institution. I am afraid that most bureaucrats who know Mingzhou do not know that they are responsible for diplomatic relations with Japan. Moreover, in the historical records of Japan, there have been contents such as "give the King of Japan" and "give the Minister of the Japanese Prefecture" that can be used as "give the Minister of the Japanese Prefecture", why should they use as "give the Emperor" to the Emperor?

Officials who don’t understand diplomacy are making a fuss!

"Chongdao, do you want Yuntai Academy to replace the Mingzhou Prefecture Office and become a government office for diplomacy against Japan?"

Su Dongpo actually knew that the Mingzhou Prefecture Office had a diplomatic relationship with Japan. He also guessed that Wu Haogu was thinking that Wu Haogu wanted to take down the diplomatic power of Japanese diplomatic power! And he also wanted to take down the diplomatic power of Goryeo, Champa, Zhenla, Java, Sanfoqi, Tianzhu and other Western countries in the future!

However, the first thing to be taken is the diplomatic right to the Japanese Dazaifu (a foreign trade agency established by the Japanese court).

From then on, the Mingzhou Prefecture Office will no longer be transferred to the Japanese Dazaifu, but will be transferred to the Japanese Dazaifu by the Yuntai Academy.

Only in this way can the Yuntai Academy effectively carry out activities to preach and preach to Japan and have to coax others in letters first? Why do you have to call Baiheyuan "Dharma Emperor"? "Emperor" and "Shanghuang Emperor" cannot be called, but "Dharma Emperor" is a bit ambiguous, a bit like the "Dharma King" in Buddhism, and is the religious title of a great monk.

Of course, the letter cannot be raised with eye-catching words like "gift" or "author". There is nothing to take on such a bargain, and it cannot be taken into account.

"Teacher," Takeogu said with a smile, "If the Hondae Academy cannot transfer the Japanese Dazaifu, how can we directly contact the Japanese Emperor? Without the Japanese Emperor's consent, how can we open academies in Heian Kyo, Hakata Port, Namba and other places in Japan?"

"Japan's Emperor?" Huang Tingjian interrupted, "Why do Japanese officials call this name? It sounds a bit like a monk."

"It's not a bit like it," Mi Youren explained with a smile, "here's just a monk."

"What?" Chen Shidao, one of the six gentlemen of Sumen, laughed, "How did the monk become an official?"

"It's not a monk who is an official," said Mi Youren, "but the Japanese official has become a monk... but the power is still in control."

"Yuanhui," Su Dongpo asked strangely, "How did you know?"

Mi Torito, who was standing by, explained to Wu Haogu: "A friend of the teacher, Master Linzheng, a high-ranking monk from Daxiangguo Temple, went to Japan more than three years ago. He was favored by the Japanese Emperor and became a monk. He asked a merchant to send a message to him and said... The Japanese Emperor liked my teacher's painting skills very much and wanted to invite him to paint a portrait in Japan."

"Oh? Chongdao, are you going to Japan?"

Wu Haogu smiled and shook his head: "Of course the students won't go anymore, the students still have to learn Ru with the teacher... but I can give Mi Yuanhui a trip."

"I'll go?" Mi Youren immediately showed a embarrassed expression. He had to cross the ocean when he went to Japan. What if the boat capsized? He had a great future and could not drown in the East China Sea in the end.

"Don't you want to go?" Wu Haogu looked at Mi Youren and said with a smile, "Then let's ask Zhang Xizai to go... but you have to ask him for an official position to get on the road.

Then I will ask the official family for a painting and give it to Zhang Xizai to bring it to the emperor who was given to them in Japan, so that the emperor will not refuse our Yuntai Academy to open academy."

The gift of the name of Song Huizong would be a Buddhist oil painting of Wu Hao's ancient painting. Wu Hao's ancient painting was prepared to paint the great monk Zhishen, and he would also paint solemnly and sacredly to arouse the desire of the Emperor Baiheyuan to "turn into Buddha". In this way, he would not refuse the request of Yuntai Academy to start academy in Japan.

After all, "turning into Buddha" has greater benefits for Baiheyuan!

Although Shirakawayuan is now known as "the power of the world is full of power and the power is strong for one day". However, the Japanese imperial power he represented is still very weak. His authoritarian basis is actually the emerging samurai class known as the samurai group that is followed by the crowd in the north of Shirakawayuan, and the so-called "Imperial Temple" built in the Luobei Baihe area.

By the way, the current Japanese country is actually nominally a centralized unification, and it is not a legitimate feudal feudal founding. However, the land population controlled by the imperial court is getting smaller and smaller, and all fall into the hands of manors and temples.

The so-called "manor" is actually a fortress, a private city, and an existence similar to the military states in the Liao Kingdom. It is not a manor that only farms. It is a form of separatist that is armed and can be self-sufficient to a large extent.

To some extent, the temple is another form of manor, which can also be used for land, veterinarians, monks and loyal warriors.

In order to expand its authority, Shirakawayuan had to impose a large amount of land and population on samurai and temples that were loyal to it, so that the public fields directly under the imperial court could be further reduced. This is a bit of arousing poison to quench thirst, just keep your own pleasure, regardless of your descendants' life or death.

However, Shirakawa Courtyard is not at all unconsidered. During his decades of reign, he still implemented the "Manor Repair Order" many times to compete for manors controlled by the ministers and temples that were not loyal to him.

In order to compete for control of the temple and the community, deification became necessary. His purpose of becoming a monk and becoming a Dharma Emperor was actually to facilitate the capture of the temple and the community. The sacred and solemn oil painting of "turning into Buddha" can be very useful when competing for the temple and the community.

In addition, the Confucianism thought that Wu Haogu was preparing to send to Japan was also beneficial to Shirakawa Academy to control the northern samurai. Confucianism talks about the Three Bonds and Five Constant Virtues. Isn’t the most important of them the king is the minister?

Oh, Confucianism also has a faction that weakens the king, such as the Mencius. Mencius talked about the "five relationships" rather than the three pillars and five constants. Among them, the positioning of the relationship between the king and the minister is "the king and the minister have righteousness", and there is also the theory that "the king is light, the people are the basis, and the country is second". However, this Confucian theory that restricts the king does not have to be passed on to Japan. Their emperor is already pitiful enough, and if it continues to be restricted, it will be gone.

"Teacher," Wu Haogu turned the topic to the content of "preaching" to Japan. "Students think that the way we preach to Japan must comprehensively consider the national conditions of Japan. We cannot pass our "country agreement", "market agreement" and "school agreement" to Japan, and they don't need it."

Japan now has a manor economy, industry and commerce are not developed at all, and farmers have no status. They are just being chopped and played with by samurai. What kind of "concession" can they make?

"What reason should Japan use?" Su Dongpo asked.

Wu Haogu thought about it and said: "My country is now in the dynasty of the sage king, and the monarch is powerful, so various rules are used. However, Japan has a weak monarchy, and nobles and monks have seized land and controlled the households, similar to the two Jin dynasties in our country. Therefore, we should preach the way of respecting the king, and we should emphasize the monarch, ministers, fathers, sons, and the theory of great righteousness and nobility.

As for the great way, don’t spread it for the time being. Whether it is Neo-Confucianism or the natural way, I may not be able to compete with the Japanese monks for the time being. Let’s follow the path of Dali first.”

"Dali Country?"
Chapter completed!