Chapter 6 Erlang God and Dujiangyan-1

In the past thousands of years, the problem of farmland water conservancy has not been solved, especially the river disaster of the Yellow River, which often causes thousands of miles of rural tombs to be ruined.The cultivated fields, the houses we live in, and even the tombs of our ancestors cannot be kept. This is also contrary to the principle of Chinese political philosophy that Mencius said, "no regrets for health and death".The reason for this kind of harm is that the water conservancy is not prosperous. Since Dayu's water control in my country, there have been floods from time to time for nearly two to three thousand years under three generations, and the two major rivers, the Yellow River and the Yangtze River, are the most severe.The water conservancy of the Yellow River has never been cured at all; the water conservancy projects of the Yangtze River have achieved success only in a section of the upper reaches of western Sichuan, that is, Dujiangyan, which was cured as far back as Qin Shihuang's time.It is at the foot of Qingcheng Mountain in Sichuan, a gorge next to the county seat of Guanxian County, named Guankou, which is the so-called "Jade Lei" and "Li Dui" in Du Fu's poem "The spring scenery of the Jinjiang River comes to the world, and the floating clouds on the jade base change from ancient to modern". Places of interest.There is a dam built here, and there is an Erlang Temple on the dam. The statue enshrined in the temple is not Yang Zha, the god of Erlang in the novel "Fengshen Bang", but Li Bing and his son, who were presided over the construction of Dujiangyan by the prefect of Shuzhong during King Qin Zhao.

Speaking of Li Bing and his son, let us now look at a brief description of them in the "Biography of Dujiangyan Gong in Past Dynasties" written by Qian Mao of the Qing Dynasty: Li Bing, a native of the Warring States Period.He knows astronomy and geography, lives in seclusion in Meng'e, and makes friends with Guigu.At that time, Zhang Ruo was guarding Shu, but he couldn't build a city with Zhang Yi, and he was suffering from floods, so he recommended Bing Dairuo. In Bingying County, the tortoise was chiseled away from the pile to avoid the harm of foaming water.The obstructed river is used as a battlement, and the two rivers are crossed to inspect the two rivers, and the other branches flow through the county to sail boats.There are many catalpas, cypresses and big bamboos in Minshan Mountain, which follow the water flow and reap the benefits.Also lead to irrigate fields, counting in trillions.Drought diverts water to infiltrate, rain seals the water gate, engraves stones to stabilize water, and the puppet does not lose its degree.It is used as a large weir to choke the throat of accumulation and release, and it is called Du'an weir.That is Dujiangyan today.Because of this, Shu has no hunger and prudence, and it is called Tianfuyan.

Bingfu guides the Luotong Mountains and Luoshui, joins the Danbie River to Xinjin Dadu, crosses the salt wells and ponds in Guangdu, digs Nan'an cliffs, and kills the foamy water. The world's salty people enjoy its benefits, and Dujiangyan is the most notable one. It is used as a weir, broken bamboos are used as cages, and stones are laid in it, or stone cattle and stone people are used for the town, and elephant trunks and fishhooks are set up to revetment.There are six characters inscribed in the stone "Deep Abrasion on the Beach, Low as a Weir", especially the one who passed on the wonderful heart, respected his law in the past dynasties, ate his virtues, raised him up and offered sacrifices, and in the first year of Yuan Zhishun, he was named King Yinghui of Shengde.

In the Guo Dynasty, King Fu Ze Xingji Tongyou was sealed, which was recorded in the sacrificial ceremony. Erlang is Li Bingzhong's son, he likes Chi Chi, his history is anecdotal, his name is unexamined, and there are many strange stories handed down from generation to generation, Mr. Jianshen can't tell.Those who can be recruited, who will be the five-stone rhinoceros, use the pressure water monster, pass through the stone rhinoceros stream in the south of the Yangtze River, and live in the rhinoceros, with seven friends, Jin Jiao.And pretending to be a beautiful woman, she married her and entered the temple to persuade her to drink.Or it is said that Fu Huizhi was the assassination of Jiang Shen by Bing for Niudou, see "Shui Jing Zhu" for details.

However, Zhu Ziyun in Kaoting said: Erlang and Wenchang are separated from the territory of Shu, and it is Erlang Kedi's former glory to win the hearts of the whole Shu, which is inherent.In the first year of Zhishun from the Yuan Dynasty, he was granted the title of King Renku, Zhao Huiling, a heroic hero. The imperial court enshrined Guanghui Xian Wang. An anecdote about Wang Kou, the source rhyme spectrum of Shu Dian's surname is said to be born at the same time as Li Bing.Fang's Tongya wrote Wangkou, saying that he crossed the two rivers with Bing, and others are unknown, and he may also be a good assistant of Bing.

It turns out that there is a bend in the riverbed at Guankou. Every year at the end of spring and early summer, a large amount of snow accumulated throughout the winter begins to melt on the snow-capped mountains at the source of the upper reaches of the river. The peaks of the mountains rolled down, and when they converged to the pass of Guankou, the waves were even more turbulent, and the sound was like thunder.The majesty and strength are as strong as today's Shimen Reservoir when the water was released, and it is even worse.If proper measures are not taken, the disaster will not only be in Sichuan Province, but may spread throughout the lower reaches. It will be worse than the flood of the Yellow River.

As early as thousands of years ago, Li Bing and his son came up with the six-character mantra of "scouring the beach deep and making weirs low", and built this Dujiangyan by throwing a cage to prevent the flood here from flooding. The so-called flow cage is to use green bamboo, after cutting it open, soak it in tung oil or lime to increase its fiber tension and the corrosive power of waterproof stains.Then weave this treated green bamboo into a bamboo cage several feet long, more than one meter in diameter, with hexagonal holes (commonly known as pepper eyes), and then put large and small round stones similar to pebbles (commonly known as pebbles) ), and fill it into the bamboo cage to make a flow cage.

These flow cages and dams are used as river banks, arranged regularly, and piled up to form dams.When the flood comes, encountering this kind of flow cage, the turbulent water potential is blocked, but it passes through the gaps between the cages and the cobblestones in the cage, so it has a moderate effect of slowing down the water potential.The dike and dam are safe from being washed away, and there is no danger of the foot of the embankment being swept away.Just check it every year, and if you find a rotten flow cage, you need to replace it with a new one. This Dujiangyan has been used for thousands of years from the Qin Dynasty to the present.During the Anti-Japanese War, modern water conservancy scholars and dam experts from many western countries, such as Germany, Britain, France, and the United States, visited and studied Dujiangyan. Rebuild cement dams.Unexpectedly, it still didn't work.It collapsed all of a sudden, and the only way to restore it is to use the old method of Li Bing and his son thousands of years ago.This kind of flow cage is still used by modern hydraulic engineering personnel in my country.However, if this kind of flow cage is used in the Yellow River, it will be useless.Because the flowing water of the Yellow River is turbid and contains a lot of silt, when it flows through the cage, the silt settles and stagnates in the crevices of the rocks, and soon becomes silted up, loses the function of slowing down the water potential, and is finally washed away by the flowing water.

This is the only successful river and canal water conservancy project in history, which also reflects the politics of our country for thousands of years. Let alone economic construction and industrial and commercial development, our country based on agriculture has never solved the problem of farmland water conservancy. . Extended to this point, we can see the tragic side of Chinese history through these few concise words of Mencius. no regrets".At the same time, we also understand that this "enables the people to maintain their lives and die without regret", which is the problem of people's livelihood raised by Mr. Sun Yat-sen.But now in countries all over the world, various political ideologies and philosophies are mainly focused on solving the problems of people's livelihood.Whether it is people's livelihood, socialism, or even communism, no matter what propositions or methods they propose, they are always nothing more than solving the problems of people's livelihood.To what extent, each has its own ideas, and each has its own goals.Of course, the current people's livelihood principle is the ideal of a world of Chinese culture and harmony put forward by Confucius and Mencius.But judging from the actual situation today, the realization of the Datong ideal still needs more efforts from all aspects.

King Hui of Liang said: "The widow is willing to be taught in peace." Mencius said to him, "Is there any difference between killing people with a stile and a blade?" Said: "There is no difference." "Is there a difference between using a blade and governing?" Said: "There is no difference." Said: "There is fat meat in the kitchen, and fat horses in the stables; the people are hungry, and there are hungry grasses in the wild. This leads the beasts to eat people. The beasts eat each other, and the people hate it; for the people's parents, it is inevitable that the chariots and beasts will eat them." People, the evil is that they are the parents of the people. Zhongni said: "The one who started the figurines has no descendants!" He used them to resemble people, just like how he caused the people to starve to death."

The records in this article show that King Hui of Liang was probably influenced by Mencius, and his attitude improved every time he talked.This conversation was much better than the previous ones.As soon as he opened his mouth, he said: "I am willing to humbly and sincerely ask you for advice and listen to your opinion, Mr. Meng." So he didn't ask any questions, but just hoped that Mencius would give him some advice on how to govern the country in the future.This attitude, it seems, is indeed modest and sincere, deliberately asking Mencius for advice. Mencius saw how sincere he was, so when he replied to King Hui of Liang, he also spoke the truth sincerely, without any hypocrisy or politeness.He answered with a question: "Is there any difference between killing someone with a stick and killing someone with a knife?" Mencius' question can be said to be a non-problematic question, so Liang Huiwang didn't have to ask it. Thinking about it, he immediately replied to Mencius: "Of course there is no difference!" Although the weapons used are different, the intention and the result of killing are the same. What is the difference? Here again, we see Mencius' brilliant conversation.It's really peeling off the cocoon, gradually deepening layer by layer.After Liang Huiwang affirmed his question, he suddenly changed the subject and asked further: "Okay, since you said that killing people with a stick or with a knife is the same. Then I will ask you again, how to use a knife and a knife?" Killing people with tyrannical and bad politics, isn't that different?" Old Master Meng's coercion made King Hui of Liang unable to make a turn. Perhaps he was taken aback by the question at the time, but King Hui of Liang would never admit that he was carrying out a bad and tyrannical government.But because I am the king of a country who governs, I can only blink, shake my head and say, "Of course it's the same!" Well, after turning around the two questions, after King Hui of Liang was detained, the main text came.Mencius then said: "Then, today's monarchs store a lot of fat meat in the kitchen, and raise strong horses in the stables. But the common people are not full, and they are all sallow and emaciated; in the countryside outside the city, there are still people who are hungry. Died by the side of the road. Compared with this situation, isn't it the same as condoning and driving animals to eat people?" People who live a stable life in a wealthy society today may not appreciate the misery of this scene, and think that it is nothing to have more meat in the freezer and a few horses?As everyone knows, there were no refrigerators or freezers in ancient times, and there were so many people in the inner mansion that it was necessary to store a lot of meat, but it would deteriorate and stink if stored for a long time, so we had to throw it away.This is the so-called "rich wine and meat stink".As for raising horses, everyone now travels by car, so I don't know the cost of raising horses.In the past, raising a strong horse cost more than ten people's living expenses.It needs to be given good beans, eggs, and drink, sometimes good wine.The racehorses in the racetrack are also fed with whole branches of ginseng.Of course, war horses also need to eat well. "A horse has no night grass and is not fat." It is a big expense to send people to walk the horse at night and bathe the horse.Now some people don't buy cars because the monthly fuel and maintenance costs are too high, but compared to raising horses, the cost of soaking a car is much less.What's more, the princes at that time did not raise only one horse, but many horses.Doctors and cadres also raise many horses.There are thousands of war horses!After understanding these situations and calculating the required expenses, you will know that what Mencius said about "leading beasts to eat people" is not false at all. These few words of Mencius reflect the general political and social conditions of the Spring and Autumn and Warring States Periods, and at the same time cleverly criticize King Liang Hui and the ministers and cadres under him.The other paragraph "Leading beasts to eat people" is also equivalent to saying that these ministers of King Hui of Liang are similar to beasts. Now you are like bringing a group of wild beasts to devour the flesh and blood of ordinary people there!So he persuaded King Hui of Liang, saying: When we see animals killing each other, when the weak prey on the strong, we will be very disgusted, hate them, and wish to kill them.As for our national culture, as a king, as a teacher, as a relative, you are the monarch of a country, and you are also the parents of the people in the whole country. You should love and take care of the people just like your own children.However, the politics you are implementing now is inevitably tyrannical as if you brought a group of beasts to eat people, so why don't the common people feel disgusted, and how can you be regarded as the parents of the common people? Mencius always obeyed Confucius' theory, and finally he quoted Confucius' words to make a conclusion. Here, we must first propose a digression to study.In the original text, when Mencius quoted the words of Confucius, he used the three characters "Zhongni said", why not "Kongqiu said" or "Qiu said"?We know that Kongqiu is the name of Confucius, and Zhongni is the word of Confucius.According to ancient etiquette, elders can be called by name or name, and even people of the same generation are only called by name but not by name. They must not be called together by first name and last name.Confucius was from the Spring and Autumn Period, and Mencius was from the Warring States Period.In terms of time, Mencius was already a junior.And Mencius was a student of Zisi's family, and Zisi was the grandson of Confucius, so of course Mencius was younger and younger than Confucius, so he should respect Confucius' name.That is to say, in the "Book of Rites", Zisi is called Confucius, and also called Zhongni, which is an ancient Chinese ritual.But later, it gradually became impossible to call the elders a famous name.Especially for one's father or grandfather, it would make people feel rebellious to directly address them. Mencius quoted the words of Confucius in this conversation. He said: "Confucius once said that the first person to make a clay figure for burial will not have descendants!" Because although he did not use living people to bury him, But the clay figurines made to accompany the funeral are the same as the living people, psychologically, they still have the imagination of being buried with the living people—just like many people who advertise vegetarianism, they go to vegetarian restaurants and eat vegetarian chicken and duck.It is true that what you eat is still tofu, tofu skin, dried tofu, flour, etc. If you have the idea of ​​eating chicken and duck in your mind, it is no different from eating meat.Since it is impossible and inappropriate to use substitutes to assume that there is a little bit of mentality to be buried with the living, how can the common people be starved to death alive? In fact, Mencius accused King Hui of Liang of going up to the beam and going down to the beam.The leader who led the beasts to eat people there was King Hui of Liang.It’s just that it’s inconvenient to directly criticize, so I use Confucius, the “starter” as a metaphor, accusing King Hui of Liang of being incompetent in his leadership, his palace is so extravagant, and the leading ministers are also vying to waste it, while the common people have nothing to eat and are hungry. die. King Hui of Liang said: "In the state of Jin, there is no power in the world, as the old man knows. As for the widow, he was defeated by Qi in the east, and the eldest son died; the land was lost to Qin Qibai in the west, and Chu was humiliated in the south. The widow is ashamed The. I would like to sprinkle it more than the dead, so what can I do? Mencius said to him: "A place of hundreds of miles can be a king. A king is like benevolent government to the people, saving punishment, reducing taxes, and cultivating deeply. The strong ones spend their spare time cultivating their filial piety, fear, loyalty, and trust, so that they can serve others. Brothers and fathers, come out to serve their superiors. You can make them stand upright, so as to attack Qin and Chu's strong soldiers. When the people are taken away, they are not allowed to farm to support their parents. Parents are cold and hungry, and brothers and wives are separated. He is trapped If you drown your people, the king will conquer them, husband! Who is the enemy of the king?! Therefore, it is said that the benevolent is invincible. Please do not doubt the king!" In their conversation this time, Sima Qian once mentioned a little bit in a section of King Hui of Liang in "The Family of Wei" in "Historical Records", the semantics are the same, but the words are different.Here, King Hui of Liang mentioned Jin.Everyone should remember that the ancestors of the original Han, Wei, and Zhao countries were all ministers of the Jin State in the past dynasties. Later, they divided the land of the Jin State and became kings independently.Now he claims to have inherited the tradition of the Jin State, and the Jin State is tantamount to their motherland.Therefore, King Liang Hui started talking to Mencius from his motherland. He said: "When my suzerain country was in Jin Wengong, it used to dominate the princes. You, old master, know the history of prosperity. But when it comes to my generation, I am ashamed to say that it is very unlucky to cede seven hundred miles in the west. , seek peace with Yu Qiangqin, and was often bullied and insulted by Chu State in the south, and was always threatened by him. I really can't bear such a national humiliation. I am willing to avenge the shame of these martyrs who sacrificed for the country. May I ask you, what should I do? Is it better to do it?" King Liang Hui mentioned the glorious history of his ancestors.In fact, from the perspective of the righteousness of the Spring and Autumn Period, Wei was a traitor to Jin, which is not honorable. However, in the Central Plains area at that time, the Three Jins were indeed quite powerful.Regardless of these, we can know from history that what King Hui of Liang raised to Mencius this time was exactly the central issue he had at that time.The focus of Wei State's politics at that time was to avenge its shame and seek strength.King Liang Hui's respectful invitations to counselors such as Zou Yan and Chunyu Kun successively were all for revenge and self-improvement.Most of the countries at that time took the route of making the country rich and the army strong, and most of them were trying to avenge their shame.This is a common situation in the world during the Warring States Period-it is equivalent to personal retribution for grievances.Under the idea of ​​cyclical revenge, the international wars that have lasted for hundreds of years are worth noting. Regarding Liang Huiwang's grand plan, Mencius told him that as long as there is a small territory of a hundred miles, if it is done well, it can also become a leading country in the world, and can achieve the goal of ruling the world with kingship.He continued to tell King Liang Hui that the way to govern the country should be to use the spirit of kingship and benevolence, not to use the domineering thinking of ruling others intentionally.Therefore, he asked King Liang Hui to implement benevolent government first, and then focus on enlightenment. How to implement benevolent government?Mencius listed several ways to implement benevolent government to King Hui of Liang.Of course, this is only the practice of benevolent government, not the highest goal of benevolent government. Mencius listed the main points of benevolent government, the first is to save punishment.Punishment and punishment are two spirits of the rule of law, which are different but complementary.Mencius here told King Hui of Liang that when it comes to punishments, omission should be the priority, and not too severe.The rule of law is not completely opposite to the kingly way. The rule of law is also one of the governing techniques of the kingly way of governing the country. However, under the spirit of the kingly way, the rule of law should be concise and not onerous and strict.The way of kingship is based on benevolence and righteousness. Some Confucians of later generations only talked about benevolence and righteousness, and advocated the absence of punishment, and some Legalists advocated that benevolence and righteousness should not be used in governing the country.Therefore, Zhao Rui, a scholar of the Tang Dynasty, in his "Long and Short Classics: Political System", once quoted Confucius' words, and made this comment on severe punishment: Confucius said: It is impolite to kill the subordinates when the superior loses its way.Therefore, the three armies were defeated and could not be beheaded.There is no cure and no punishment in prison.Why?If you fail to teach well, the fault is none of your fault.If the husband is slow, he will be punished, and the thief is also.There is no time to collect, and there is violence. If you are not sincere, you will be abused.If there are no these three in government, then punishment will do.It is still impossible to obey Chen Daode first; it is impossible to persuade him by promoting the virtuous;Yuan Zi said: Those who are benevolent, righteous, courteous, and wise are the foundation of the law; laws and punishments are the end of governance; those without the foundation cannot be established, and those without the end cannot succeed. He Gang?The law of the husband's etiquette is to first use benevolence and righteousness, show it with courtesy, and make it good, and use it every day without knowing it.Confucians see this because they say that criminal law is not necessary to govern a country.I don't know that the criminal law is inherited from the bottom, and then benevolence and righteousness prosper from the top.Laws and regulations, rewarding the good and prohibiting prostitution are the most reasonable.Shang and Han saw this, because the Japanese rule of the country does not depend on benevolence and righteousness, so the laws and regulations are carried out.Therefore, if there are criminal laws but no benevolence and justice, people will resent, and resentment will lead to anger; if there are benevolence and justice but no criminal laws, people will be slow, and slow will lead to rape.It is based on benevolence, and it is completed by law, so that the two ways are not biased, and the governance is perfect.Therefore, Zhong's eldest son said: "Maybe Qin used the method of Shang Jun to spread the net of the sky, but Chen She shouted in Pei Ze, and the world responded."People who are not useful, resentment and poison are accumulated in the world. Huan Fan said: Jie and Zhou used punishments, either to preserve the muscles of people, or to cut off people's hearts, so that there were many rebels, and the soldiers used those who were in danger. This is not based on benevolence and righteousness.Therefore, it is said: the benevolent is forgiven by the law, and the righteous is judged by the law.Those who know benevolence and righteousness are the foundation of punishment.Therefore, Sun Tzu said: Order it with literature, and align it with martial arts. It is said that it must be taken, and this is called two. " The words of Confucius and various schools quoted by Zhao Rui, regarding the relationship between punishment and benevolence and morality in kingly politics, the functions of complementing each other, embodying the basics and the end, can really be regarded as the elaboration of Mencius's three words of "saving punishment". It is also the best explanation that the spirit of kingship does not exclude punishment, it is based on benevolence and righteousness, and is used for punishment, but it is not enough to assist benevolence and righteousness in education.From this we can also understand that Mencius often called benevolence and righteousness.But when talking about benevolent government to King Huihui of Liang, he only said "province" Penalty, without saying "go" the reason for the penalty.The so-called "governing the country does not require punishment" is just an exaggerated view of corrupt Confucians after the Qin and Han Dynasties. Mencius pointed out that the second measure of benevolent government is "thin tax collection", which reduces the country's regular taxes and reduces the government's public expenses, fees and temporary collections.Like Qin Shihuang's construction of Afang Palace and Song Huizong's construction of Genyue, the requisition of people's wealth is to collect, and the requisition of people's power is to seize time.These extra burdens and regular taxes on the common people must be reduced, otherwise, if too much and too heavy are collected, it will be tantamount to killing the chicken and taking the eggs.If the people are exhausted and the roads are hungry, there is no way to collect them. If taxes can be collected lightly, wealth will be hidden among the people, the country will naturally be rich, and the national treasury will naturally be abundant.The modern term, the so-called "cultivating tax sources", is also the principle of thin tax collection. The third important measure of benevolent government, Mencius put forward the words "deep cultivation and easy cultivation".These are two things in agricultural technology. "Deep plowing" means plowing the soil deeper.This allows plants to absorb more nutrients and grow better. "Yi Ji" is the so-called Yuntian in the south of the Yangtze River, also known as weed grass.After the seedlings are inserted, after a period of time—mostly after the Grain Rain, the weeds growing around the seedlings should be removed, so as not to waste the nutrients in the land and make the seedlings grow better.In Taiwan, we often see farmers kneeling in paddy fields during the spring season, pressing the weeds around the seedlings into the soil with their hands like drawing circles on the ground. It becomes a beneficial fertilizer, which is 耨.The so-called "Yi Ji" should include the meaning of crop rotation.Planting the same crops on the same piece of land every year will not grow well; if you plant rice this year and vegetables next year, both plants will grow better. This is the common sense of the ancients.There are many technologies in agriculture. Because of the simplification of ancient literature, only four words are used to represent agricultural technology.The so-called "not seizing farming time", in modern language, is to teach the common people to grasp time and space, be diligent in farming, and improve agricultural technology to increase production. Combining the above three points, the focus of kingly politics is the rule of law first, finance second, and economic construction third.Mencius said that if the rule of law saves penalties, reduces taxes in finance, and increases production in agricultural construction, the society can be stable and have enough food and clothing, and then the education level can be further improved. When young people and young people are free - just as Confucius said "to give the people time" - at the most appropriate time, that is, "do not seize the time" mentioned above, and do not delay the free time for farming when the farming is busy, Educate young and strong young people with the cultivation and behavior of filial piety, brotherhood, loyalty and trust.In terms of personal morality, you can be filial to your parents and elders; you can show the spirit of friendship to your brothers, sisters, and friends of the same generation; No hypocrisy or fraud.If everyone can know shame, be self-reliant and self-reliant, be filial to his father and brother at home, and treat others with this kind of morality in society, then a big family of filial piety, tears, loyalty, and faith will be formed.Every family like this has become a society of filial piety, tears, loyalty and trust.Expanded and expanded, it is a country of filial piety, brotherhood, loyalty, and trust. At this time, there is no need to use weapons to fight and kill people. In the cultural and political warfare, a big victory has already been won.If there is a need to fight, even if you teach the people to take sticks and attack countries with strong armor and soldiers like Qin and Chu, they will bravely rush forward. After Mencius told King Hui of Liang of the way of benevolent government, he went back and analyzed the national conditions of neighboring countries and enemy countries from the other side, and told King Hui of Liang: "Now these countries are disregarding the life and death of the people and using their power indiscriminately. Regardless of whether the farming is busy or not, the common people will be recruited to fight at any time when it comes to war, so that the common people cannot plow and produce, and cannot live a stable life in an agricultural society. Starve to death.Forced to go to war, and his brother and wife were separated because of this.Like this, it is tantamount to throwing your own people into the water and drowning, pushing them into deep pits and mud and burying them alive. " This kind of suffering of conscription is described in detail in later generations in Du Fu's poems such as "Soldiers and Chariots" and "Shiyu Officials", which everyone can recite.At the end of the Ming Dynasty, a Jinshi Yang Shicong also had a profound portrayal in the four poems of the unlucky year. Two of them wrote: Famous generals value prestige and prestige, and learn from pillows and mats under their teachers; they practice less on weekdays, and sigh more when they are in the army; ; The poor have no standing cones, and they will suffer more disasters; talk and laugh with your head, and chat to fill up the beheading. Killing rare people is as small as a midge; soldiers are half-dead, how can they suffer from disease; spring is getting more and more plagues, and nine dramas are spreading; stupid and vicious are wilting, good orchids are broken; the road continues with new ghosts, The relatives died of exhaustion; the poor had no coffins to collect, abandoned and empty, and their corpses lay on the road, and they were set up for birds and kites. Let’s not discuss the literary and artistic realm of these two poems, but the words are quite painful, for example: "Talking and laughing with your head, chatting to fill the gap." It means borrowing the heads of ordinary people to create your own achievements, It is equivalent to the saying in the Qing Dynasty that the crown of an adult is blood-stained (a metaphor for the red tasseled hats of the high officials of the Qing Dynasty).The rest are like "the corpse lay on the road, and it was set up for a bird kite." This is the result of the military, a picture of a miserable world.Now for more than a hundred years, our Chinese nation has often been shrouded in this catastrophe. How difficult the country is and how unfortunate the people are, it is really amazing! There is also Du Gouhe, a poet of the Five Dynasties Zhu Liangshi quoted earlier, who also has two poems lamenting the social conditions caused by the tyranny of "indulging his people".In his poem to his friend Zhang Qiupu, he wrote: When personnel reincarnation was born in Danglu County, it was difficult for officials to use their troops.The farmer has a bugle on his back, and the Jiake puts a battle flag on the bow. The situation of "taking away its people" is written in detail. He also wrote in a poem titled "Travel in the County in Lubo": Shake hands and see who dares to speak, the military sword is at the waist.There is no hiding place to search for treasures, and there is no fear of heaven when killing ordinary people indiscriminately.Ancient temples were turned into wood for repairing villages, and barren tombs were dug into city bricks.It was Luanyu's lucky Shu year when the princes of the county were expelled to gossip. Mencius has long said that your neighbors, who are desperately expanding their military power, have made society like this and drowned their people. If you implement benevolent government, the rule of law is on track, the financial economy is abundant, the national education level is improved, everyone is self-reliant, and then you go to conquer neighboring countries, you will naturally be invincible.The so-called "benevolence is invincible", don't doubt the highest principle of benevolence and righteousness, don't hesitate, go to the road of benevolence and justice! "Government of benevolence" - this idea of ​​Mencius has to be carefully considered in modern times. If "government of benevolence" can be implemented so that everyone understands the national humiliation and their mood does not reach the goal of making the country strong and the people rich, then naturally "the benevolent is invincible" , will be able to win in the end. Mencius and King Hui of Liang, from the first meeting, came to an end here.From the several conversations between the two of them, we can know that Mencius has always followed the traditional Chinese culture, especially the theories and thoughts of Confucius, promoted benevolence and righteousness, emphasized benevolent government, and hoped that the world will be peaceful and the people's lives will be good.He was not ignorant of the ideas of those strategists at that time, so-called strategists, strategists and other lobbyists, such as Su Qin, who sought fame and wealth, flattered the monarchs to expand their power, and disregarded the life and death of the people. It is knowing but not doing, unwilling to do that.