New Shun 1730

After the scholar finished singing this "song of enlightenment", he said: "Let's sing the village agreement song again, and we also need to know that this heavenly principle is in the world."

After that, he started a tune, and dozens of people sang in unison.

"There must be a priority for heaven and earth to give birth to people. There must be a priority."

"But when you meet an elder, you must be humble and humble."

"Bow and show respect, it is appropriate to go from behind, it is appropriate to go from behind."

"Walk slowly and follow, don't be presumptuous, don't be presumptuous."

"..."

"It is said that Yao and Shun are even more powerful, but the Master is still before Yao and Shun."

"What does the power of the emperor have to do with me? Yao and Shun can rule only when they have a position.

"How can the Master do the things of Yao and Shun in a blink of an eye? The simplest and easiest thing is to accomplish the things of Yao and Shun."

"Therefore, Confucius is a magic pill, and waste tiles can also turn into gold essence."

"If the king and the prime minister don't learn this magic pill, go to the countryside to teach it in person. ”

Zhao Liben listened with great interest. He could basically understand all these things, and with the music, they were catchy.

Even though he was illiterate and could only recognize the words on the banknotes issued in recent years, he could really understand the things sung here.

If he lived here, he would remember them after singing them a few more times.

In fact, he could understand and not understand.

Understand means that these popular Confucianism missionary methods interpreted the "Taizu Six Edicts" of the previous dynasty, that is, the moral norms of feudal society, and recited them as much as possible in oral language, so that the people could really understand them.

Indeed, the lofty Confucianism was transformed into the moral norms of the church. When it was sung, people could understand what morality is and what they should do.

How to walk.

How to respect elders.

I don't understand what they say, because these things involve many core issues of the Ming Dynasty's fall, Shunxing, and the evolution of the Taizhou School.

People who read 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 disagrees with the saying that "Yao and Shun had ten thousand taels, while Confucius had nine thousand taels."

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

Confucius, in the folk, is in the position of heaven and earth, nurturing all things, and treating the world as a commonplace. If Confucius were on the throne like Yao and Shun, he would definitely do better than Yao and Shun. Yao and Shun just had a higher stage.

Confucius is a teacher.

Yao and Shun are saints.

Why Why he thinks so depends on his thoughts.

He wants to "be the teacher of the emperor when he goes out, and be the teacher of the world for all generations when he stays at home".

He wants to be a teacher.

So the status of a teacher is higher than that of a saint.

But when Wang Gen passed it on 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 issues.

After all, it involves the issue of biological father, and he specially found the descendants of Zengzi and conferred them titles.

Filial piety, if it goes up, it must be filial to Taizu.

And some people originally thought that "I am a saint. I am the teacher of the emperor, and I have never failed to learn from the world and future generations; I am the teacher of the world and future generations, and I have never failed to learn from the emperor". In order to promote the school, it must attract the attention of the ruler, and then take it as a step to advance, so as to realize the kingly way.

At this time, Emperor Jiajing did Filial piety.

If we trace filial piety back to Emperor Taizu.

So, the school of thought ends here, and it is obvious what to do.

Teachers are definitely important, otherwise the status of teachers will decline, and what is the point of being the emperor's teacher and the world's teacher?

Filial piety is definitely important.

The emperor advocated filial piety because of his father's affairs.

So, how to integrate "teacher" and "filial piety"?

Obviously, taking "Taizu as teacher" and "Taizu's Six Instructions as the basis" to educate the people, being both filial and teacher, is absolutely politically correct.

At this time, we can't use Wang Gen's argument that "Confucius is better than Yao and Shun".

Because "Taizu directly inherited the rule of Yao and Shun".

The ballads of the Juhehui and Cuihehui are all "the exhortations in the meeting are all six articles of the ancestors' teachings".

Make Taizu's Six Instructions into something that is easy for ordinary people to understand and spread.

Then, it is in line with filial piety.

It is also in line with teacher.

Because Taizu's Six Instructions are the way, then Taizu is the teacher, that is, filial piety is teacher and teacher is filial piety.

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

Filial piety, after all, is the filial piety of the emperor.

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

And at this time, under the rule of Dashun, why did they mention that Confucius was better than Yao and Shun?

Two reasons.

First, it was a bit too much at the beginning of the founding of Dashun.

The separation of the worship of the Duke of Yansheng and the separation of the teacher and the saint finally made the Confucian scholars in the world dissatisfied.

This is about Yao, 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 have a position can there be governance.

Second, Dashun did not care much about this matter, which originated from the official orthodox knowledge established by Dashun.

Dashun's Taoism was not inherited from Yao and Shun.

But according to Chen Liang's knowledge, Yao and Shun, etc., got full marks in Taoism; Han and Tang, still had Taoism, and got 60 or 70 points.

Dashun did not inherit the previous dynasty, not directly Yao and Shun's legal system.

It was Yao and Shun, who passed it on to Dayu, then Shang Tang, then Wenwu, then Liu Han, Li Tang... The Daotong was always there, it was just "what was done or not done".

Chen Liang's Daotong theory was what Dashun needed urgently at the beginning of its founding.

According to Zhu Xi's Daotong theory, things would be troublesome and very unfavorable to Dashun.

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

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

On the other hand, it was really a need for governance.

Although this doctrine was a doctrine of fighting, after gradually stabilizing, it was found that Zhu Xi's philosophy was more useful.

But after all, it was too difficult for Dashun to establish a country, and some things had been passed down for too long, so it was really difficult to separate them for a while.

And the biggest difference from the Qing Dynasty was that the most suitable doctrine for the legitimacy of Dashun's orthodoxy was the Yongjia and Yongkang schools after the Jingkang Shame, and it was really difficult to use Neo-Confucianism.

It just so happened that these two schools originated in the Jiangnan region where the commodity economy began to emerge, and they really attached importance to the development of industry and commerce.

Of course, for the rulers, the legitimacy of the orthodoxy was the main demand, and the set of industry and commerce was an additional gift.

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

And since this doctrine was chosen, even if it was not established, there were many more statements in it.

According to the ideological school advocated by Dashun at the beginning of its founding, the orthodoxy has always been there.

It's just a set of test papers, with different scores.

So, are the ancient kings such as Yao and Shun emperors? Or saints? Or emperors and saints in one?

In other words, emperors and saints are one, so if you get full marks on this "test paper", the emperor will be a saint?

According to this Taoist tradition, the emperor may be canonized. Although it is only possible, saints and emperors are one, and as long as the emperor gets full marks on the "test", he can be promoted to the title of saint.

As for the sentence "If the king and the prime minister do not learn this magical elixir, go to the countryside to teach in person", the rulers of Dashun only regarded it as "If you can't be the emperor's teacher, you can complain, why bother".

And this school of thought preached the Six Edicts of Taizu in the countryside and helped maintain stability, so there was no need to suppress it.

Moreover, because some people wanted to conduct literary inquisition for their own official positions, that is, the Taizhou school's "King Wu should ask Wei Zi to be the emperor and return to Shaanxi himself when he defeated Zhou".

Although it didn't work, it can basically be declared that this school of thought was completely abolished at the official level.

Abandoned means that it is impossible to be an official knowledge.

Since it is abolished, the right way is not feasible.

It is good for the countryside to maintain stability.

The Six Edicts of Taizu are good for feudal rulers.

It is not only good for Dashun, but also for the cultural circle.

For the shogunate, the Six Edicts are textbooks; for Ryukyu, they are also imperial doctrines.

The key point is "each one lives in peace and does not do anything wrong".

Of course, ordinary people like Zhao Liben who can't read a few words have never been in the temple, so how could he know that there are so many things hidden in these lyrics.

On the contrary, those moral norms that are more easy to understand are very easy for him to understand.

Be good to yourself and be kind to others. We must all work hard in farming, guard our doors, love our lives, and protect our families. Fathers must be kind and sons must be filial, brothers must love and respect their younger brothers, husbands must be harmonious and wives must follow, and the elders must be kind and the younger ones must be obedient. Do not use the strong to bully the weak, do not use the majority to bully the minority, do not use the treacherous to bully the good, and do not easily get angry. Carefully obey the official law, diligently handle the national affairs, be respectful and frugal to protect the family business, and be humble in the village...

Encourage each other when you see good, and warn each other when you see evil.

Always be a good citizen.

This made Zhao Liben a little confused.

Is he a good citizen?

After thinking about it, I am afraid that I can't be considered a good citizen.

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

After being deceived to the Huanglongfu gold mine, if I was a good citizen, I would have died there. Relying on myself and the experience of the salt households' riot, I organized the miners' riot.

After the amnesty, I can finally return home. Although my crime was gone after the amnesty, am I a good citizen?

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

What is good?

What is evil?

I love my brothers and respect my younger brothers, and I respect the elders and obey the younger ones. Do not bully the weak with the strong, do not bully the few with the majority, do not bully the good with the wicked, and do not easily quarrel.

But, be careful to obey the official law, and do the national affairs diligently...

Official law directly encloses land, do you also need to obey it? Not obeying it is evil, and obeying it is good?

Although he does not know many words, he has traveled all over the country and broadened his horizons - although it is passive.

But this kind of people who walked from Huanghuai to Huanglongfu and experienced the direct collapse of the small peasant economy in Guandong cities and villages before it was established, how can these things control them?

Zhao Liben thought to himself, these things, telling those who have never left the village in their lives may still be useful. I am afraid I can't understand it in this life!

I'd better find my brother, see if my wife and children are still alive, leave here, and go to Guandong to live a good life.

He waited by the roadside for a while until the scholar finished singing, then he walked up, called out "Excuse me", and asked about his brother's whereabouts.

It's true that the people here seem to be more educated than those in other places.

He spoke politely, pointed out his brother's fields, and told Zhao Liben that he might be busy in the fields. He also enthusiastically asked where Zhao Liben came from, and was afraid that Zhao Liben didn't know, so he carefully pointed out the way.

Zhao Liben thanked him and followed the pointed road to find his brother.

Although he couldn't recite poetry, the feeling of being more timid when he was close to home was still filled in his heart. He took a deep breath, and with a more nervous mood than when he was in the gold mine riot, he couldn't help but speed up his pace.