Xinshun 1730

Chapter 1116 Context
After the Confucian scholar finished singing the "Song of Enlightenment", he said: "Let's sing the Song of the Township Covenant once again, and we also need to know that the principle of heaven is in the world."

After all, he picked up a tune, and dozens of people made peace with each other in unison.

"Heaven and earth are born with people first, and there must be first."

"But when you are superior, you must be humble and humble."

"It is better to bow and salute from the back, and it is better to follow from the back."

"Walk slowly and don't step forward, don't step forward."

"..."

"It is said that Yao and Shun are more important than Wan Yi, and the Master is still in front of Yao and Shun."

"Why does the power of the emperor belong to me? Only when Yao and Shun are in power can there be governance.

"It's as simple as the master's hands, and the things of Yao and Shun can be done as simple as possible."

"That's why Confucius is a panacea, even waste tiles can touch gold essence."

"Your Excellency does not learn this panacea, but goes to the countryside to teach it himself."

Zhao Liben listened with gusto, basically he could understand all these things, and it was catchy with the music.

Even if he is not very literate, he can only recognize the characters on the banknotes issued in recent years, but he can really understand the things sung here.

If you live here, you can sing it a few more times, and you can remember it yourself.

In fact, he could understand it, but he couldn't understand it.

Understandable, it means that these civilian-oriented Confucian teaching methods interpreted the "Six Edicts of Taizu" of the previous dynasty, that is, the moral code of feudal society, and recited it in oral language as much as possible, so that the common people can understand it .

It is also true that the lofty Confucianism has been turned into a church-like moral code, and when it is sung, it makes people understand what morality is and what they should do.

How to walk.

How to respect the elders.

I can't understand what I said, because these things involve many cores of the Ming Dynasty's death and prosperity, and the evolution of the Taizhou School.

Those who study history, or those who are officials in the temple and have a sensitive political sense, can easily understand some of the "interesting" things in it.

These ideas are indeed Wang Gen's ideas. He quite disagrees with the statement that "Yao and Shun have ten thousand yi, while Confucius has nine thousand yi".

He believes that Yao and Shun made some achievements just because they achieved that position, which is a normal performance on that stage.

But among the people, Confucius is in charge of the heaven and the earth, cultivates all things, and regards the world as a daily routine.If Confucius was on the throne like Yao and Shun, he must have done better than Yao and Shun. Yao and Shun just had a higher stage.

Confucius is a teacher.

Yao and Shun were saints.

Why he thinks so depends on his thinking.

It is to "go out to be the teacher of the emperor, and to be the teacher of all generations in the world".

To be a teacher.

Therefore, the status of a teacher is higher than that of a saint.

But when Wang Gen spread to Yan Jun and then to Luo Rufang, the situation changed.

Emperor Jiajing attached great importance to the word "filial piety" because of some well-known problems.

After all, it involves the issue of relatives, and Zeng Zi's descendants were specially found out to be knighted.

Filial piety, if you go up, you will be filial piety to Taizu.

However, some people originally thought that "being a sage and being a teacher of the emperor is not a lesson to the future generations of the world; being a teacher of the future generations of the world is not a teacher of the emperor", in order to promote the school, it will definitely arouse the ruler's attention. Pay attention to it, and then use it as a step to advance, so as to realize the kingly way.

At this time, Emperor Jiajing practiced filial piety.

Filial piety and then chase up, that is the emperor Taizu.

With the school so far, then, it becomes obvious what to do.

A teacher must be important, otherwise the status of a teacher will decline, what is the point of being the teacher of the emperor and the teacher of the day?

Filial piety is certainly important.

The emperor advocated filial piety just because of his father.

So, how to integrate "teacher" and "filial piety"?
Obviously, taking "Taizu as a teacher" and "Taizu's six edicts as the basis" to educate all people is both filial piety and a teacher, and it is absolutely politically correct.

At this time, the rhetoric that "Confucius is better than Yao and Shun" insisted by Wang Gen cannot be used.

Because, "Taizu directly ruled Yao and Shun".

The ballads of the Juhehui and Cuihehui are all "exhortations in the meeting, not the six precepts of the ancestors".

Make the six edicts of Taizu into something easy to understand for common people and spread.

Then, it is in line with filial piety.

Also meets division.

Because Taizu Liuyu is the way, then Taizu is the teacher, that is to say, filial piety is the teacher, and the teacher is filial piety.

Of course, the purpose of the teacher must be highlighted in the end.

Filial piety, after all, is the emperor's filial piety.

The emperor can be changed, but the teacher is the teacher of all ages.

But at this time, under the rule of Dashun, why mention that Confucius is better than Yao and Shun?

Two reasons.

One is that at the beginning of the founding of Dashun, it went too far.

Yan Shenggong enshrined the marquis, and separated the teacher and the saint, which eventually dissatisfied Confucian scholars all over the world.

What is mentioned here is Yao and Shun and Confucius, but in fact it is still the same sentence-what is the power of the emperor to me? Only when Yao and Shun are in position can there be governance.

Second, Dashun didn't care much about this matter, because of the official orthodox knowledge established by Dashun.

Dashun's orthodoxy did not follow Yao and Shun.

But according to Chen Liang's knowledge, he believed that Yao and Shun got full marks in Taoism; Han and Tang Dynasties still had Taoism, and they got [-] to [-] points.

Dashun is not like the previous dynasty, it is not the direct legal system of Yao and Shun.

It was Yao and Shun, who passed it on to Dayu, then Shang Tang, then Wen Wu, then Liu Han, Li Tang... The orthodoxy is always there, but "there is nothing to do."

According to Chen Liang's orthodoxy, it was something that Dashun urgently needed at the beginning of its founding.

According to Zhu Zi's orthodoxy, things will be troublesome, which is not good for Dashun.

The reason why Dashun chose the culture of Yongjia and Yongkang schools was to try to be official orthodoxy.

On the one hand, it is because of Li Guo's legacy.

On the other hand, there is really a need for domination.

Although it is said that this theory is a theory of combat, after waiting for it to gradually stabilize, I found that Zhu Zixue is actually more useful.

But after all, the founding of Dashun was too difficult, and some things had been passed on for too long, and it would be really difficult to break them apart in a while.

Moreover, the great difference from the Manchu Qing Dynasty lies in the fact that the most suitable learning for the Dashun orthodoxy is the Yongjia Yongkang School after Jingkangshi, and it is really difficult to use Neo Confucianism.

However, these two schools originated in the Jiangnan region where the commodity economy began to emerge, and they really value the development of industry and commerce.

Of course, for rulers, the legitimacy of orthodoxy is the main requirement, and the set of industry and commerce can be regarded as an additional gift.

But these "gifts" still had a profound impact on Dashun.

And since this knowledge is chosen, even if it is not erected, there will be more sayings in it.

According to the ideological school that Dashun advocated at the beginning of the founding of the country, orthodoxy has always existed.

Just a set of test papers with different scores.

Then, Yao and Shun and other previous kings were emperors?Or holy?Or the Holy One?
In other words, the emperor and the saint are one, so is it true that if you get full marks in this set of "examination papers", the emperor is the saint?
The emperor, according to this orthodox view, has the possibility of canonization.Although it is only possible, the saint and the emperor are one, and as long as the emperor "exams" with full marks, he can be promoted to the title of saint.

As for the phrase "The prince does not learn the panacea, but goes to the countryside to teach it in person", the ruler of Dashun only regarded it as "If you can't be an emperor's teacher, why bother to complain if you complain".

And this school preaches the six edicts of Taizu in the countryside to help maintain stability, but there is no need to suppress it.

Furthermore, because some people wanted to engage in literary inquisition for their own official positions, that is, the Taizhou School's "Wu Wang should invite Wei Zi to be the emperor and return to Shaanxi by himself" in the Taizhou School.

Although it has not been done, it can basically be declared that this school is completely abolished on the official level.

Obsolete means that it can no longer be used as official knowledge.

Since it is abolished, the right path cannot be followed.

It is quite good to maintain stability in the countryside by itself.

"Taizu Liuyu" is a good thing for feudal rulers.

Not only is it good for Dashun, but also for the cultural circle.

On the side of the shogunate, the lecture notes of Liuyu are textbooks; on the side of Ryukyu, it is also the imperial dogma.

The key point is to "keep your physiology safe and do nothing wrong."

Of course, ordinary people like Zhao Liben who don't know a few big characters are not as high as the temples. How could they know that there are so many things hidden in these few lyrics.

On the contrary, those relatively easy-to-understand ethics are very easy for him to understand.

Be kind to yourself and be kind to others.You must be diligent in farming and frying, guard your door, love your life, and protect your family.Fathers must be kind and sons filial, brotherly love and younger brothers should be respected, husbands and wives should follow suit, long-term benefit and young people should be obedient.Don't bully the weak with the strong, don't bully the few with the crowd, don't bully the good with the treacherous, and don't fight easily.Be careful to follow the official law, be diligent in handling state affairs, be respectful and thrifty to guard the family business, and be humble to live in the village...

Encourage each other when seeing good, and exhort each other when seeing evil.

Forever a good people.

This made Zhao Liben a little confused.

Is he a good man?

After thinking about it, I'm afraid that I can't be regarded as a good citizen.

When Xing Guogong carried out the reform of salt reclamation, his interests were damaged, and he was quite dissatisfied with the reform. He did not choose to be a good citizen, but directly did big things with some brothers.

After being tricked into the Huanglong Mansion Gold Mine, if he had been a good citizen, he would have died there.Relying on himself and his experience during the Yando riots, he organized the miners' riots.

After the amnesty, I can finally return to my hometown. Although my sins are gone after the amnesty, I am a good citizen?
Encourage each other when seeing good, and exhort each other when seeing evil.

What is goodness?
What is evil?
On the contrary, he loves his brother and respects his younger brother, and he is always good and smooth.Don't bully the weak with the strong, don't bully the few with the crowd, don't bully the good with the treacherous, and don't fight easily.

But, be careful to follow the official law, and be diligent in doing national lessons...

The official law directly encloses the land, which also needs to be honored?Not serving is evil, serving is good?

Although he didn't know many words, he traveled around and broadened his horizons—albeit passively.

But this kind of people who went from Huanghuai to Huanglong Mansion and experienced the collapse of the Kanto city and village before the small peasant economy was established, how could these things be able to control them?

Zhao Liben thought to himself, it might be useful to tell people who have never been out of the village all their lives about these things.In my life, I'm afraid I won't be able to understand it!

It's better to find my younger brother to see if his wife and children are still alive. After leaving here, I will go to Kanto to live a good life.

He waited on the side of the road for a while, until the Confucian scholar led them to finish singing, then walked forward, yelled and asked about his brother's whereabouts.

Needless to say, the people here seem to be more educated than other places.

He spoke politely, pointed out his younger brother's field, and told Zhao Liben that he might be busy in the field.He also enthusiastically asked where Zhao Liben came from, fearing that Zhao Liben would not know, and carefully guided the way.

Zhao Liben thanked him, and followed the indicated path to find his younger brother.

Although I don't know how to read poetry, my heart is still filled with the feeling of being closer to the hometown and being more timid.Taking a deep breath, he involuntarily quickened his pace with a more nervous mood than when he was in the gold mine riot.

(End of this chapter)