Walking on Huaibin Road
Zheng Dingwen
Qishan There is a road called Huaibin (Bin, Bin) Road in the county. Walking on this road, I always think of the classic story of Gu Gong and Dafa’s “benevolence and righteousness”.
"Records of the Grand Historian, Weeks of the Chronicle " records: "After the death of the uncle of the Duke, his son Gu Gong, the father of the father of the Duke (dǎnfǔ) succeeded to the throne. Gu Gong, the father of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Duke of the Du Now Rongdi comes to invade the purpose of taking away my land and people. What's the difference between people following me or following them? The people went to war for my sake, but I sacrificed my father, son and brother to be their monarchs. I really couldn't bear to do this. "So he led his family to leave Bindi, cross 小氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏氏� This matter was highly praised by Confucius , and he believed that this was a model for benevolence and righteousness to win the country. "The Book of Songs·Daya·Mian" is a magnificent epic in which Tai Wang started his business in Zhou Yuan.
can be seen. In the "Records of the Grand Historian" by Sima Qian , Gu Gong's father ( Zhou Taiwang ) gave us the impression that he was generous and kind, cherished the lives of the people very much, and would rather choose to migrate than fight. From this point of view, the virtue of Gu Gong’s father is to be people-oriented, while property and land are second.
There are many similar explanations in the commentary on the virtues of Gugong Tanfu. The Book of Songs·Daya·Mian", for example, records in the book of Books: "The Di people are about to attack. The great king Tanfu summoned the elders and asked them, "What do Di people want?" The elder replied, "I want to get beans, millet, and wealth." The great king Tanfu said, "I want to get it." Every time, the Di people came to him. The great king Tanfu belonged to the elders and asked them, "What do Di people want?" The elder replied, "I want to have land again." The great king Tanfu said, "I want to have it." The elder said, "You don't do it." The country? ’The great king, Jinfu, said: ‘The country is the reason for the people, and cannot do what he does. ’The elder replied: ‘If you don’t do the country, don’t make the ancestral temple? ’The great king, Jinfu, said: ‘The ancestral temple is my own, and I cannot harm the people. ’ Then he walked away with a stick. Crossed Liangshan and the town of Qishan. The Zhou people ran to the building and followed it three thousand cyclists, and at one stop, they formed a town of three thousand households. ”
Such annotations are mostly found in the secretary of scholars during the Qin and Han Dynasties, such as "Mao Shi Zhengyi" and "Lushi Chunqiu ".
The Di people mentioned here refer to the nomadic peoples in northern China at that time. When the agricultural-oriented tribe led by Gu Gong Danfu continued to grow and grow, the powerful Rongdi clan felt the threat and was determined to drive it away, and he invaded again and again, not to get rid of it and then quickly.
When Gu Gong's father figured out that the ultimate goal of the Rongdi tribe was to occupy this land, although he was reluctant to leave, he knew that once a war broke out, both sides would cause major life losses, so he gritted his teeth and would rather throw away the land and property than avoid the war. At this time, the old and prestigious gentry questioned the father of Gu Gong Tan, who was planning to migrate: "Don't you be a country?" The country during this period refers to the earth god and the grain god, that is, land and food, which are the basic conditions for people's survival, so the monarchs at that time all sacrificed to the country. Later, the country represented the country.
From the content of "Book Biography", there is an order for property, land and people in the mind of Gu Gong Danfu: the people are the most important, with land second, and property second. In the face of a harsh and major choice, in order to protect and preserve the people who followed him, Gu Gong Danfu decisively gave up his land and property and established a "no" model, that is, a "virtue" culture. His "no" is based on concerns about people's livelihood, and is the further progress of his ancestors, Hou Ji's "birth" people and Gong Liu's "honor" people. The good governance of Chinese ancestors puts people's livelihood first.
Yi said: Benevolent politics is "a gentleman tolerate the people and livestock." What is emphasized here is tolerance for the public. Li says: Benevolent politics is "the people take the king as their heart, and the king takes the people as their body." Here, it is an ideal state of taking the unity of the king and the people as the ideal state of politics. Mencius said: Benevolent politics is "the people are the most important, the country is the next, and the king is the least." This extraordinary view is a sublimation of the virtues and righteousness of the father of Gu Gong.
Gu Gong’s moral culture placed the interests of the people above property and land. This order was expressed in the theories of Confucius in later generations. In the theory of Mozi 's love for the public, it is explained more thoroughly. .
The core of Gu Gong’s political culture is the rule of virtue. However, the "virtue" here is opposite to "get", and "virtue" means "not allowed". Practice "virtue" with "no". The so-called "no" means to protect the lives and fundamental interests of the people. It is better to lose land and property, even if you don't become a monarch, it doesn't matter. This is the true "virtue". In the view of Gu Gong’s father, ignoring the lives of the people in order to preserve the land, property and his own status is without "virtue". By understanding this level, we will fully feel the loveliness, respectability, sublimity and greatness of Gu Gong and Danfu.
What we are talking about today, "the people are the people, and the people are the country." It should be said that the root is in the virtue culture of Gu Gong Tanfu (King Tai of Zhou).
It is said that the northern gate of Qishan County was once called Huaibin (Bin, Bin) Gate, which means nostalgia for the history of Bin. The south gate of Binzhou City is called Wangqi Gate, which is used to express the remembrance of the father of Renjun Gu Gong, who moved from Bi to Qi. This is the origin of Huaibin Road.
Now, walking on the road of Huaibin, thinking about the wise and kind choice of King Zhou from Feng to Qi, thinking about the idea that he would rather lose his land and property, and not be a monarch, but also protect the lives and safety of the people, and thinking about his kindness and kindness, our hearts are filled with emotion and infinite emotion.
"Fengming Qishan" sculpture in Chengnandamen Square, Qishan County
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