A cloud comes flying in the wind and rain, and you can see all over Jiugai in an instant. Outside the couplets, I can hear the sound of fresh water, and in the distance I can see the blue sky opening. ——Zhu Yuanzhang of the Ming Dynasty, "New Rain" New Rain A cloud flies in the wind and rain, and you can see all over Jiugai in an instant.
Outside the couplets, you can hear the sound of new water, and in the distance you can see the blue sky opening. Zhu Yuanzhang (1328-June 24, 1398), Taizu of the Ming Dynasty, was originally named Chongba and later named Xingzong. He was a native of Zhongli, Haozhou (now Fengyang, Anhui). He was the founding emperor of the Ming Dynasty. Zhu Yuanzhang was smart and far-sighted. He was mighty and mighty. He recruited heroes and pacified the world. He accepted advice freely. He was thirsty for talents. He emphasized agriculture and mulberry trees. He promoted rituals and music. He praised justice and righteousness. He advocated education. All the laws and regulations he formulated were very appropriate and unprecedented. . However, he had a strict character and preferred to kill in his later years, which made few of the founding fathers of a generation start well and end well. This was his shortcoming.
Zhu Yuanzhang Under Hengmen, you can live in Chi. A flood of secretion can satisfy hunger. How can it be that if he eats fish, he must eat the bream of the river? How can it be that when he takes his wife, he must marry her? How can it be that if he eats fish, he must be a carp in the river? How can it be that if he takes his wife, he must be the son of Song Dynasty? ——Pre-Qin·Book of Songs "Hengmen"
Hengmen Under Hengmen, you can live in Chi. A flood of secretion can satisfy hunger.
How can it be that if you eat fish, you must eat bream in the river? How can it be that when he takes his wife, he must marry her?
How can it be that eating fish is like carp in the river? How can it be that if he takes his wife, he must be the son of Song Dynasty? Is there no beginning for heaven and earth? I don't know it. Is there any beginning in life? I don't know it. But which one is closer? Said: The beginning is the near future. Who knows? It was developed from feudalism. Those feudalists, even the ancient sage kings Yao, Shun, Yu, Tang, Wen and Wu, could not get rid of them. It's not because you don't want to go, it's because it's overwhelming. When the momentum comes, is it the beginning of life? Without the beginning, there would be no feudalism. Feudalism is not what the saint intended. In the beginning, all things were alive, including grass and trees, hazelnuts, deer and hogs, which humans could not fight and eat, and had no hair or feathers, so they could not defend themselves. Xun Qing said: "Those who regard fakes as useful are bound to fight for them. Those who fight for fakes will not stop fighting, and they will obey orders only if they can tell the truth." Those who are wise and clear will surely subdue the crowd. If they tell them straight and do not change, they will be pained and fearful. This will lead to the long-term punishment of the king. Therefore, those who are close together form a group. When the group is divided, the competition will be great. When it is large, there will be troops and virtue. And if there is a big one, the leader of the crowd will obey his orders to keep his subordinates at peace. Therefore, if there are princes, there will be great ones in the competition. For those with great virtue, the ranks of princes will obey orders in order to secure their title. So if there are Fang Bo, Lian Shuai, etc., then there will be great ones in the competition. For those who have great virtue, the Fang Bo, the Commander-in-Chief, etc. will just obey orders to calm their people, and then the world will be united. Therefore, there is Lixu and then there are county officials, there are county officials and then there are princes, there are princes and then there are Fang Bo and Lian Commander, there are Fang Bo and Lian Commander and then there is the Emperor. From the emperor to Lixu, if his virtues are with others, he must seek his heir and serve him after his death. Therefore, feudalism is not the intention of the saints, but the power of the people. The affairs of Yao, Shun, Yu, and Tang were far away, and they were very detailed even if they were detailed. Zhou had the world, split the earth and fields and divided them up. There were five levels, with states and groups behind them. The cloth and the stars are all around the world, and they are gathered together by the movement of the wheels; together they are together for the pilgrimage, and when they are separated they are the defenders and defenders of the city. However, he surrendered to the king of Yi, harmed the etiquette and harmed the honor, and went down to the hall to greet the king. After the death of King Xuan, he took advantage of the virtue of Zhongxing and restoration and the power of the Southern Expedition and the Northern Expedition, but he could not determine the heir of the Marquis of Lu. Ling Yi ended up in You and Li, and the royal family moved eastward and classified themselves as princes. Later, there were those who aspired to the importance of the throne, there were those who shot the king in the middle of the shoulder, there were those who defeated ordinary uncles, and killed Chang Hong. The world is surly and has no intention of being a king. I thought that the mourning of Zhou had lasted for a long time, and it was just a matter of establishing an empty name above the princes. Is it because of the prosperity and strength of the feudal lords that the ultimate responsibility cannot be lost? Then it was judged to be twelve, and they were combined into seven kingdoms. The power was divided among the states of the accompanying ministers. The country was destroyed by Qin, which was later enfeoffed. This was the end of the Zhou Dynasty. Qin ruled the world, splitting the cities into counties and cities, abolishing the princes and guards to guard them, and according to the grand map of the world, the capital was on the upper reaches of Liuhe, and the four seas were captured and transported within its control. This is why it was gained. Within a few years, the world has been in great disarray, and there is a reason for it: tens of thousands of people have been enslaved, they have been brutally tortured, all their goods have been bribed, they have been burdened with hoeing and banishing the garrison, and they have looked at each other and followed them, and they have shouted out and formed a group. There are traitors but no rebellious officials, people resent those below but officials fear those above, the world is united, and people rise together to kill and defend the order of calamity. The blame lies with people's resentment, not with the failure of the system of counties and cities. The Han ruled the world, corrected Qin's mistakes, favored Zhou's system, cut through the seas, established eldest sons, and granted meritorious officials. Within a few years, they had no time to save their lives. They were trapped in Pingcheng, sick and dying, and the mausoleum was delayed for three generations. Later, the adviser offered the painting, but he left the painting alone and kept it to himself. However, at the beginning of feudalism, the prefectures and states occupied half of the country, and sometimes there were those who rebelled against the country but not the prefectures. The success of the Qin system was also obvious. The emperor who succeeded the Han Dynasty can be known for hundreds of generations. When the Tang Dynasty prospered, it was appropriate to control the prefectures and towns and establish the governor. However, when cunning and cunning arise, and those who abuse the territory, the loss lies not in the state but in the soldiers. At times, there are generals who rebel against the state but not the state. The establishment of states and counties cannot be changed. Or say: "Feudalists must privately own their own land, raise their own people, adapt to their customs, cultivate their laws, and implement changes. Those who guard the rulers are stubborn and only want to change their order. How can they be justified?" Yu Youfei Of. The deeds of the Zhou Dynasty can be clearly seen: the princes were arrogant, the traitors were ruthless, the country was in chaos, and the country was poorly governed. The princes were not allowed to change their politics, the emperor was not allowed to change their kings, and there was no one in a hundred who was a private citizen. The failure lies in the system, not in the government, and things are done in a Zhou Dynasty. The deeds of Qin can also be clearly seen: there is a system of rational people, without assigning counties and cities. It is enough to be a minister of reasonable people and not to be a minister. The prefectures and towns cannot correct their system, and the governors cannot act accordingly. Torture and hard labor, while thousands of people turned their attention. The failure lies in politics, not in system. This is what happened in Qin. When the Han Dynasty flourished, the emperor's government was carried out in the counties, but not in the country. He controlled the governors but not the princes and kings. Although the princes and kings are in chaos, they cannot be changed, and although the people of the country are sick, they cannot be cured. The husband is rebellious and immoral, and then he captures and moves them, reining in the troops and suppressing them.
The great treason has not yet been revealed, the profiteering and wealth-making, the father's power is arrogant, and the people are greatly inscribed, there is no such thing as the husband, the county, and the city, it can be said to be reasonable and peaceful. What to say? Moreover, the Han Dynasty knew that Meng Shu was in Tian Shu, and Wei Shang was in Feng and Tang Dynasties. Hearing about Huang Ba's Ming Jue and seeing Ji An's Jian Jing, he could worship him and restore him to his position. He could lie down and entrust him to compile one side. . The guilty are deposed, the capable are rewarded. If you worship without following the law, you will be scolded at night; if you receive at night without obeying the law, you will be scolded by the court. Suppose the Han Dynasty conquers the city and marries the king, even if it causes chaos, it is just a matter of peace. The skills of Meng Shu and Wei Shang must not be used, and the transformations of Huang Ba and Ji An must not be carried out. It is against the law to lead them with clear condemnation, to worship them and then retreat; to cut them with orders, and to establish alliances and follow the plans of Zhou Yu Tongli. If you look at each other, the canthus will be split, and it will rise up; if you are lucky, you will cut it in half. If you cut it in half, the people will still be exhausted. How can you lift it and move it to save the people? This is what happened in Han Dynasty. Nowadays, the country controls all the prefectures and towns, and even sets up governors and governors. This is immutable and solid. If you are good at controlling troops and choose to defend them carefully, then you will have peace of mind. Or another way of saying: "The feudal system of Xia, Shang, Zhou, and Han Dynasties was extended, and the prefectures and towns of Qin were promoted." This is especially true for those who are not so-called intellectuals. The Wei people inherited the Han Dynasty, and they still had titles and titles; the Jin people inherited the Wei Dynasties, but they followed the same rules without changing their ways; and the two surnames were replaced by Ling, and Yan Zuo was not heard of. Now if you correct it and change it, pay two hundred sacrifices, and the great cause will be consolidated, why should it be tied to the princes? Or another person thinks: "Yin and Zhou were sage kings, and if they did not change their system, they should not be reviewed." This is not the case. Those who refused to reform the Yin and Zhou Dynasties had no choice but to do so. The princes who returned to Yin were three thousand Yan, and they were able to depose Xia, and Tang was unable to do so; the princes who returned to Zhou were eight hundred Yan, and they were able to defeat Yin, and King Wu could not change. They thought they were safe, but they still regarded them as vulgar. Tang and Wu had no choice but to do so. The husband has no choice but to protect himself from the public and use his strength to protect his descendants. The reason for Qin's revolution was that it was a system, and the public was great; its emotion was private, and it was private for its own power, and private for all its ministers and beasts. However, the beginning of the public world began in Qin. The way of the world is to rely on Ansi to win people. Let the wise be at the top and the unworthy at the bottom, and then you can be in order. Today's feudal people follow the example of the past and follow the rules; do those who follow the rules of the past have virtuous results at the top and unworthy results at the bottom? Then it is impossible to understand the chaos of human beings. If you want to benefit your country and the people's eyes and ears, there will be great officials who live in the world and live in the city to fulfill their feudal status. The saints and sages born at that time will not be able to establish themselves in the world. This is what feudalism does. Is it true that the sage's system is like this? Wu Gu said: "It is not the intention of the saint, but the power." - "On Feudalism" by Liu Zongyuan of the Tang Dynasty
On Feudalism
Tang Dynasty: Liu Zongyuan
< p> Is there no beginning for heaven and earth? I don't know it. Is there any beginning in life? I don't know it. But which one is closer? Said: The beginning is the near. Who knows? It was developed from feudalism. Those feudalists, even the ancient sage kings Yao, Shun, Yu, Tang, Wen and Wu, could not get rid of them. It's not because you don't want to go, it's because it's overwhelming. When the momentum comes, is it the beginning of life? Without the beginning, there would be no feudalism. Feudalism is not what the saint intended.
In the beginning, all things are born, including grass and trees
Is there no beginning for heaven, earth, and fruits? I don't know it. Is there any beginning in life? I don't know it. But which one is closer? Said: The beginning is the near. Who knows? It was developed from feudalism. Those feudalists, even the ancient sage kings Yao, Shun, Yu, Tang, Wen and Wu, could not get rid of them. It's not because you don't want to go, it's because it's overwhelming. When the momentum comes, is it the beginning of life? Without the beginning, there would be no feudalism. Feudalism is not what the saint intended.
In the beginning, all things were alive, including grass and trees, hazelnuts, deer and hogs, humans could not fight and eat them, and they had no feathers, so they could not defend themselves. Xun Qing said: "Those who regard fakes as useful are bound to fight for them. Those who fight for fakes will not stop fighting, and they will obey orders only if they can tell the truth." Those who are wise and clear will surely subdue the crowd. If they tell them straight and do not change, they will be pained and fearful. This will lead to the long-term punishment of the king. Therefore, those who are close together form a group. When the group is divided, the competition will be great. When it is large, there will be troops and virtue. And if there is a big one, the leader of the crowd will obey his orders to keep his subordinates at peace. So if there are princes, there will be great ones in the competition. For those with great virtue, the ranks of princes will obey orders in order to secure their title. So if there are Fang Bo, Lian Shuai, etc., then there will be great ones in the competition. For those with great virtue, the Fang Bo, Lian Commander, etc. will just obey orders to calm their people, and then the world will be united. Therefore, there is Lixu and then there are county officials, there are county officials and then there are princes, there are princes and then there are Fang Bo and Lian Commander, there are Fang Bo and Lian Commander and then there is the Son of Heaven. From the emperor to Lixu, if his virtues are with others, he must seek his heir and serve him after his death. Therefore, feudalism is not the intention of the saints, but the power of the people.
The events of Yao, Shun, Yu, and Tang were far away, and they were detailed in detail. Zhou had the world, split the soil and fields, and divided them up. There were five levels, with states and groups behind them. The cloth and the stars are all around the world, and they are gathered together by wheel movement; together they are together for the pilgrimage, and when they are separated they are the defenders and defenders of the city. However, he surrendered to the king of Yi, harmed the etiquette and harmed the respect, and went down to the hall to greet the king. After surviving King Xuan, he took advantage of the virtue of ZTE and restoration, and the power of the Southern Expedition and the Northern Expedition, but he could not determine the heir of the Marquis of Lu. Lingyi ended up in You and Li, and the royal family moved eastward and classified itself as a vassal. Later, there were those who aspired to the importance of the throne, there were those who shot the king in the middle of the shoulder, there were those who defeated ordinary people, and killed Chang Hong. The world is surly and has no intention of being a king. I thought that the mourning of Zhou had lasted for a long time, and it was only an empty name for the princes. Is it because the feudal lords are so prosperous and powerful that they cannot be blamed? Then it was judged to be twelve, and they were combined into seven kingdoms. The power was divided among the states of the accompanying ministers. The country was destroyed by Qin, which was later enfeoffed. This was the end of the Zhou Dynasty.
Qin ruled the world, splitting the cities into counties and cities, abolishing the marquis and guards to guard them, and according to the ambition of the world, the capital was on the upper reaches of Liuhe, covering the four seas, and transporting them within its control. This is why it For gain.
Within a few years, the world has been in great disarray, and there is a reason for it: tens of thousands of people have been enslaved, they have been brutally tortured, all their goods have been bribed, they have been burdened with hoeing and banishing the garrison, and they have looked at each other and followed them, and they have shouted out and formed a group. There are traitors but no rebellious officials, people resent those below but officials fear those above, the world is united, and people rise together to kill and defend the order of calamity. The blame lies with people's grievances, not with the failure of the system of counties and cities.
The Han Dynasty ruled the world, but it corrected Qin's mistakes and favored Zhou's system. In the past few years, they had no time to save their lives, and they were trapped in Pingcheng. They were sick and died, and the mausoleum was delayed for three generations. Later, the adviser offered the painting, but he left the painting alone and kept it to himself. However, at the beginning of feudalism, the prefectures and states occupied half of the country, and sometimes there were those who rebelled against the country but not the prefectures. The success of the Qin system was also obvious. The emperor who succeeded the Han Dynasty can be known for hundreds of generations.
When the Tang Dynasty was established, it was appropriate to control the prefectures and towns and establish the governor. However, when cunning and cunning arise, and those who abuse the territory, the loss lies not in the state but in the soldiers. Sometimes there are rebel generals but no rebels in the state. The establishment of states and counties cannot be changed.
Or it can be said: "Feudalists must privately own their own land, raise their own people, adapt to their customs, cultivate their principles, and implement changes. Those who guard the throne are stubborn and only want to change their rank. How can they do it? Is it reasonable?" Yu Youfei said.
The deeds of the Zhou Dynasty can be clearly seen: the princes are arrogant, the goods are ruthless, and the country is in chaos. , not one in a hundred. The failure lies in the system, not in the government, but it is the case in Zhou Dynasty.
The deeds of Qin can also be clearly seen: it is a system of rational people without assigning counties and cities. It is enough to be a minister of reasonable people and not to be a minister. The prefectures and towns cannot correct their system, and the governors cannot act accordingly. Torture and hard labor, while thousands of people turned their attention. The failure lies in politics, not in system. This is what happened in Qin.
When the Han Dynasty flourished, the emperor's government was carried out in the counties, but not in the country. He controlled the governors but not the princes and kings. Although the princes and kings are in chaos, they cannot be changed, and although the people of the country are sick, they cannot be cured. The husband is rebellious and immoral, and then he captures and moves them, reining in the troops and suppressing them. The great treason has not yet been revealed, the profiteering and wealth-making, the father's power is arrogant, and the people are greatly inscribed, there is no such thing as the husband, the county, and the city, it can be said to be reasonable and peaceful. What to say? Moreover, the Han Dynasty knew that Meng Shu was in Tian Shu, and Wei Shang was in Feng and Tang Dynasties. Hearing about Huang Ba's Ming Jue and seeing Ji An's Jian Jing, he could worship him and restore him to his position. He could lie down and entrust him to compile one side. . The guilty are deposed, the capable are rewarded. If you worship without obeying the law, you will be scolded at night; if you receive at night without obeying the law, you will be scolded by the court at night. Suppose the Han Dynasty conquers the city and marries the king, even if it causes chaos, it is just a matter of peace. The skills of Meng Shu and Wei Shang must not be used, and the transformations of Huang Ba and Ji An must not be carried out. It is against the law to lead them with clear condemnation, to worship them and then retreat; to cut them with orders, and to establish alliances and follow the plans of Zhou Yu Tongli. If you look at each other, the canthus will be split, and it will rise up; if you are lucky, you will cut it in half. If you cut it in half, the people will still be exhausted. How can you lift it and move it to save the people? This is what happened in Han Dynasty.
Nowadays, the country controls all the counties and towns, and even sets up governors and governors, which is immutable and solid. If you are good at controlling troops and choose to defend them carefully, then you will have peace of mind.
Or it can be said: "The feudalism of Xia, Shang, Zhou and Han was extended, and the prefectures and towns of Qin were promoted." You are not the so-called intellectual.
The Wei Dynasty inherited the Han Dynasty, and still had the title of Jian; the Jin Dynasty inherited the Wei Dynasty, but followed the same rules and did not change; and the two surnames were replaced by Ling, and Yanzuo was not heard. Now if you correct it and change it, pay two hundred sacrifices, and the great cause will be consolidated, why should it be tied to the princes?
Or another person thinks: "Yin and Zhou were sage kings, but if they did not change their system, they should not be reviewed." This is not the case.
Those who refused to reform the Yin and Zhou Dynasties had no choice but to do so. The princes who returned to Yin were three thousand Yan, and they were able to depose Xia, and Tang was unable to do so; the princes who returned to Zhou were eight hundred Yan, and they were able to defeat Yin, and King Wu could not change. They thought they were safe, but they still regarded them as vulgar. Tang and Wu had no choice but to do so. The husband has no choice but to protect himself from the public and use his strength to protect his descendants. The reason for Qin's revolution was that it was a system, and the public was great; its emotion was private, and it was private for its own power, and private for all its ministers and beasts. However, the beginning of the public world began in Qin. Discussing politics, the sound of cranes is heard in Jiugao and heard in the wild. Fish lurks in the abyss, perhaps in Zhu. In Lebi's garden, there are sandalwood trees and vines beneath them. Stones from other mountains can be wrong. The crane cries in Jiugao, and the sound is heard in the sky. The fish is in Zhu, or hidden in the abyss. In Lebi's garden, there are sandalwood trees and valleys beneath them. Stones from other mountains can be used to attack jade. ——Pre-Qin · Book of Songs "Crane Ming"
Crane Ming
Pre-Qin Book of Songs
The crane cries in Jiugao and is heard in the wild.
The fish lurks in the abyss, perhaps in Zhu.
In Lebi's garden, there are sandalwood trees and vines beneath them.
The stones from other mountains can be wrong.