Chapter 4 Chapter Three

Into the dining room, the meal has just been set.The rice is sorghum rice mixed with millet. Ordinary people in Beijing don't often eat rice because it is too expensive.There are only three dishes, two big and one small. The big one is vegetarian cabbage tofu, the other is scrambled eggs, and the small one is pickled cucumbers.The monk invited Kang Youwei to take a seat, and he sat on a right-angled hardwood chair. It is not easy for a person to sit on this kind of chair in a second way besides sitting upright.The dining table is square, an ordinary red lacquer table that is not afraid of being scalded, simple and clean.On the front wall hung a banner which read:

In the Western Han Dynasty, there was Gong Shengzu, a minister, Shut up and fast for fourteen days; I've been hungry and thirsty for half the day, It is even more useless to ask for death. When the spirit communicates with the sky, I don't know what to eat. If it is not for the accumulation of meritorious deeds, unpaid debts It is Xie Fangde's desperate poem.Hanging the posthumous poem of this martyr who died without food in the cafeteria like this is a profound contrast. The monk waited for Kang Youwei to read the banners on the wall, and invited Kang Youwei to eat: I just said something first, no special preparation for Mr. Kang, Mr. Kang will eat whatever we eat, please eat.According to secular standards, it is absolutely embarrassing to treat guests with such meager dishes, but Mr. Kang is different, so I don't think it is impolite.

Mages are real people. Three people ate it.Before the monk ate it, he divided the egg into two servings and said: Mr. Kang and Pujing will eat the egg together, and I will not eat the egg.The banner that Mr. Kang saw just now was written by a monk in the temple a hundred years ago. Mr. Kang is an expert. How is this written? Kang Youwei didn't even look at it again, and replied casually: "The handwriting is not bad, and he wrote a good Zhao character. It's a pity that it is too inappropriate to use Zhao Mengfu's font to write Xie Fangde's desperate poem." I can't remember why?

They are people at the same time!Zhao Mengfu surrendered to the Yuan Dynasty, Xie Fangde did not cooperate with the Yuan Dynasty, Xie Fangde died but knew it, and it was not too ridiculous to find that his Jue Ming poem was written in Zhao style? ah!Mr. Kang is right.We are superficial, but we can't see it, it's really absurd, really absurd. Kang Youwei smiled, with a look of complacency.The monk asked: Why did this monk write this Zhao style calligraphy a hundred years ago?Does this make any sense? But it makes sense, a hundred years ago was the time of Qianlong, and Emperor Qianlong liked Zhao fonts!So Zhao style is popular.Going forward, Qianlong's grandfather, Emperor Kangxi, and Emperor Yongzheng liked Dong Qichang, so Dong Qichang's characters were popular at that time.Everything works from top to bottom, which is a Chinese characteristic.This also shows that many things in China have to be done from above.

For example, Emperor Qianlong liked Zhao Mengfu's calligraphy. Apart from liking it, it probably also had a political effect, right? The political role is obvious.The Yuan Dynasty was a Mongol, and in the eyes of the Han people it was a Hu.Zhao Mengfu was not only Han Chinese, but also the royal family of the Song Dynasty. The Yuan Dynasty ruled China. It is of course a good call for such a person to join him.Emperor Qianlong was a Manchurian, and in the eyes of the Han people, he was also a barbarian. Of course, he would use Zhao Mengfu as an example, not to mention that he really liked Zhao Mengfu's characters.

So Zhao Mengfu is a traitor? The question of rape or not depends on which standard is used. If the standard used is that all ethnic groups such as Han, Manchu, Mongolian and Tibetan are all Chinese, it does not matter to the Chinese race.Moreover, the issue of loyalty and rape is not as simple as it seems on the surface, and black and white are immediately clear.After a person has experienced more, he will sometimes find that many conflicting issues in the world, such as right and wrong, good and evil, good and evil, good and bad, etc., are not all can be judged hastily.At the same time, the opposite situation is often not as obvious as imagined. The two opposing parties may have mixed elements, similar elements, and even completely opposite embarrassing scenes.In the official history of China, starting from the "New Book of Tang" edited by Ouyang Xiu in the Song Dynasty, there are so-called biography of treacherous officials. Later official histories, such as "Song History", "Liao History", "Yuan History", "Ming History", have cited examples one after another, so loyal traitors The distinction becomes more and more obvious both historically and conceptually.In addition to official history, Chinese novels and dramas have a great influence on the judgment of loyalty and treachery.Especially in dramas, in order to help the audience have the effect of judging loyalty and adultery, red face and pink face came into being.Those who are loyal to the liver and righteous are naturally red-faced, such as Guan Gong; those who rape and harm the country are naturally pink-faced, such as Cao Cao. Lost a lot of trouble.But if you make a mistake, you will be sorry.Just look at the "History of the Song Dynasty" in the biography of treacherous officials who were labeled as traitors, some of them are not traitors at all, like Zhao Si!And those who should wear the hat of treacherous ministers, like Shi Miyuan, are free from the biography of traitorous ministers!It can be seen that the issue of loyalty and treachery is not as simple as it is said in books and folklore.For example, Cao Cao is not only a traitor, but also a great hero.Cao Cao is not a traitor, and it is easy to reverse the case.Like Feng Dao, it is much more complicated.During the troubled times of the Five Dynasties, Feng Dao didn't care too much about the narrow concept of loyalty and treachery. No matter which dynasty or who was the emperor, as long as it was beneficial to the common people, he would deal with it.During the Song Dynasty, Tang Zhisu asked Wang Anshi, saying that Feng Dao, as the prime minister, changed the world to four surnames and served ten masters. Does this make him a pure minister?Wang Anshi thought that of course he was a pure minister, and he was a great minister.Taking Yi Yin as an example, Wang Anshi retorted: Yi Yin was on the fifth day of Tang, and the fifth day was Jie, and he was just reassuring people.The sage Yi Yin wandered between Shang Tang and Xia Jie, his purpose was not to be loyal to anyone or rape him, but to take care of the common people.Wang Anshi thinks that Feng Dao can wrong himself and bow down to comfort others. This kind of behavior is like the actions of all Buddhas and Bodhisattvas. It is as great as Buddhas and Bodhisattvas!For example, the Khitan invaded China, killing people and massacring the city, doing all sorts of crimes. No Chinese hero can protect the common people, but Feng Dao persuaded the Khitan emperor to let the Chinese go.Although Ouyang Xiu's "New History of the Five Dynasties" has little praise for Feng Dao, he has to admit that everyone who says that the Khitan will not destroy the people in China, Lai Dao's words are kind!Feng Dao was able to save tens of thousands of Chinese people from the hands of the barbarians with a single word of kindness, which is much more beneficial to the common people than other saviors.Is it okay for Feng Dao to cooperate with Hu people like this and call him a traitor?Is it fair?

By this standard, Xie Fang's death is meaningless?asked the monk. The meaning of Xie Fangde's death has his higher value standard. This standard is that people die for their beliefs. This is the meaning.Whether his beliefs were right, or worth dying for, is another question.That kind of question, often after the passage of time, may not be important, and may even be wrong.For example, Xie Fangde was loyal to the Song Dynasty, but how did the Song Dynasty win the world? The world in the Song Dynasty was won by bullying orphans and widows. Does Xie Fangde not know?Therefore, the founding king of the Song Dynasty was a usurper who was not loyal to the ministers who were not loyal to the first dynasty and later Zhou.In this way, the loyal minister Xie Fangde actually died for the power usurped by the treacherous minister. If we go deeper into it, isn't his death too meaningless?

Does Xie Fangde know? I think he knows, but he doesn't go any further. Why? Because the Song Dynasty has passed eighteen generations of emperors, and after 320 years, Xie Fangde himself died ten years after the Song Dynasty fell. . Can't figure it out? It's not like forgetting, the truth is that he didn't even think about it. Why? Because he has become a habit.The 320 years of the world and the 320 years of loyalty education in the Song Dynasty are enough to make anyone take this regime for granted. Time can turn illegality into legality, and loyal officials are created by time.If there is not enough time, it will not work.In the five dynasties before the Song Dynasty, in fifty-three years, five countries were changed, eight surnames were changed, and thirteen monarchs were changed. Word?In fact, there is no need to be loyal to the emperor.The reason is that the ruling dynasties of those monarchs are very short, and there is not enough time. Who will come to be loyal to you?But that was not the case in the Song Dynasty. The Song Dynasty had enough time.If you have enough time, that's fine.

You can keep your dog indoors, but if you don't have enough time for him to wag his tail at you, you can't.The little monk suddenly interrupted. The monk glanced at the young monk, who lowered his head.Kang Youwei said: The little master's analogy is absolutely correct.If you look at things in the world with a lower standard, they are indeed not high.The loyalty of many people is actually the same as that of a dog, or even worse than that of a dog. Just now Mr. Kang said that loyal ministers are created by time. How long does it take to create them?asked the monk. The amount of time cannot be fixed, but there is a certain phenomenon that everyone is loyal at the same time.The issue of loyalty and treachery has always been an old problem that plagues the Chinese people.However, those who can really read ancient books will inevitably find that the concept of loyalty in Chinese tradition actually has two different directions: relative loyalty and absolute loyalty.The great Yanzi refused to die when Duke Zhuang of Qi was killed.His reasons are very clear. He said: If the king dies for the country, (I) will die; if he dies for the country, (I) will die.If (jun) dies for oneself (for) oneself, it is not his personal intimacy, who would dare to let it go! Since Duke Zhuang of Qi was killed by his husband for stealing other people's wives, he obviously didn't die for the country or for the country. For such an inhuman king, the minister of the country would not die for him, but his private You can die for him.The so-called intimacy is nothing but the ruler's retainers and lackeys.The origin of the concept of loyalty in China is very interesting. In ancient Chinese characters, there is no word for loyalty at all. The word loyalty appeared in the Spring and Autumn Period, but the loyalty at that time was the loyalty of entrusting quality to minister, and quality was pheasant and pheasant. , in the eyes of the ancients, the pheasant is a symbol of keeping the media and dying without losing its integrity. The pledge is to express loyalty to the individual; .This kind of loyalty is unconditional and absolute loyalty.In contrast, the loyalty advocated by Yanzi is conditional. The relative condition is that the ruler is loyal to the people, and the relative condition is that the ministers serve the monarch. This kind of loyalty is relative loyalty.Unfortunately, in traditional Chinese thought, the line of relative loyalty failed to develop normally; while the line of absolute loyalty blossomed, and the abnormal evolution became more and more ugly, until it evolved into the three cardinal principles and five constant principles. In the state of transformation, the emperor becomes the father of the emperor, and the minister becomes the minister.Therefore, the private loyalty of life and death has become the mainstream of the concept of loyalty in China.In this way, the requirements of the dying festival have become the orthodox of Chinese traditional thought.However, the authenticity of this kind of thinking cannot stand to seek truth from facts.Let me cite two figures who changed dynasties between the Sui and Tang Dynasties as examples.Take Qu Tutong as an example.Emperor Wen of the Sui Dynasty sent Qu Tutong to Gansu to inspect the animal husbandry. He found 20,000 private horses. Emperor Wen of the Sui Dynasty wanted to kill 1,500 civil servants in charge of the horse administration. Fifteen hundred people asked for their orders, and Emperor Wen of the Sui Dynasty listened to his words, stopped killing people, and promoted him to an official position.When Qu Tutong was an official, he enforced the law very strictly, and his relatives did not recognize him. His younger brother Qu Tugai was also like him.There was a popular saying at that time: It is better to eat moxa for three years than to see Qu Tugai; it is better to eat green onions for three years than to meet Qu Tutong.We can see his bravery.When Tang Gaozu raised his troops, Qu Tutong was guarding Yongji in Shanxi for the Sui Dynasty.He led his troops to rescue the capital Chang'an, but was trapped by Tang Gaozu's troops.Tang Jun sent his family boy to persuade him to surrender, but he refused, so he killed the family boy; he also sent his son to persuade him to surrender, but he refused. up!Immediately ordered to shoot his son with an arrow.Later, when the capital fell, Tang Gaozu's troops sent people to fight in the heart, but Qu Tutong's troops mutinied. He got off his horse and kowtowed to the southeast, crying loudly, saying: I have tried my best, but I am still defeated. I am worthy of your emperor!Then he was sent to Tang Gaozu by his subordinates.Tang Gaozu said: "Why is it too late to meet each other?"Persuading him to surrender, Qu Tutong said: I can't do what a minister should do, and I can't die, so it's embarrassing to be caught by you.Tang Gaozu said: You are a loyal minister.Immediately appointed him as chief of staff of Tang Taizong.After the world was settled, Emperor Taizong of Tang painted twenty-four heroic figures in Lingyan Pavilion, and Qu Tutong was also interpreted as a loyal minister of the Sui Dynasty and Tang Dynasty. Loyal minister.Therefore, after Qu Tutong's death, Wei Zheng proposed that Qu Tutong was the one who died innocently, and his loyalty and reliability were admired by the whole Tang Dynasty.However, there is room for discussion on another example of Qu Tutong's contemporaries, that is Yao Junsu.Yaojun used to be Qu Tutong's subordinate. After Qu Tutong surrendered, he ran to recruit him. When everyone saw him, they both cried.Qu Tutong said: "My army was defeated, but I joined the volunteer army. Wherever the volunteer army came, the world would not respond. The situation is like this. You should surrender!"Yao Junsu said: You are a minister of the country, how can you do this?Look at the horse you ride, it was given to you by the superiors, do you still have the nerve to ride it?Qu Tutong defended himself and said: Heck, Junsu, I have tried my best!Yao Junsu said: I haven't done it yet!I still have the strength to do it!So Yao Junsu insisted on not surrendering.The troops of the Tang Dynasty were under the city, and brought out his wife to persuade him to surrender. Mrs. Yao said: The Sui Dynasty is dead, and you know who is the emperor, so why are you against yourself?Yao Junsu said: The affairs of the world are not known to women!After saying that, he gave his wife an arrow and shot her down.Two people at the same time, Qu Tutong shot his son in the front; Jun Yaosu shot his wife in the back. The loyal ministers of China have not yet fulfilled their loyalty, but they sacrificed their family members first!In history, Yao Jun was included in the "Sui Shu", but Qu Tutong was included in the "Tang Shu". The contemporaries compiled the history of different eras respectively. Why?The reason is that Yao Junsu died for the Sui Dynasty, he was from the Sui Dynasty; Qu Tutong did not die for the Sui Dynasty, so he is not from the Sui Dynasty.But in terms of reason, Qu Tutong tried his best to record, but it didn't hinder him from being a loyal minister. How can this make sense?The reasonable explanation is: after Qu Tutong tried his best, the object of his allegiance no longer exists; and the emerging ruling power belongs to the will of God and the will of the people.The object of his allegiance is no more progressive than the emerging ruling power.No matter how hard he struggles, his merits will not be saved in the country, and his power will not save him from danger.Therefore, he devoted his allegiance to the country in the new dynasty.

So, how to explain Xie Fangde's situation?asked the monk. As I said just now, the meaning of Xie Fangde's death is to be martyred for the faith.That belief, after the passage of time, may not matter, and may even be wrong.For example, at that time, in his eyes, the Mongols were not Chinese; his concept of the country was not clear. He believed that the country was destroyed, but in fact it was the Zhao family lineage of the Song Dynasty who perished. China was doing well, but it did not perish.But to comment on historical figures, we must put ourselves in their shoes, to thank Fang for his insights at the time. His death was not meaningless. We respect him because he martyred for his beliefs, not the content of his beliefs, because that kind of content lasts five or six hundred years. Come down, it has long been established.Of course the Song Dynasty is Chinese history of China, and the Yuan Dynasty is also Chinese history of China.

What about the Ming and Qing dynasties? It’s the same, like the braid on my head, more than 240 years ago, when the Manchurians entered the customs, they issued an order, and the whole country had to implement it within ten days, otherwise they would be killed. All Han people, except you monks and women, were changed to Han people The hairstyle is the same as that of the Manchus. At that time, some people refused and were killed, but after two hundred and forty years, they got used to everything, and not only did they get used to it. Kang Youwei stopped for a while, looked at the little monk, and slowly One more thing, I can wag my tail too! The little monk laughed and lowered his head again.The monk smiled too.Kang Youwei continued: From the point of view of the Han Chinese two hundred and forty years ago, it was not wrong to oppose the Manchus at that time, but two hundred and forty years later, if the reasons of the time are still used, it will be inappropriate.Two hundred and forty years ago, foreigners did not enter the gate of China, and the Han people had never seen real foreigners, so they naturally regarded Manchurians as foreigners. Now that they know what real foreigners are, Manchurians are actually Chinese. The Manchus are the royal family, aren't they unequal to the Han people?Isn't the Manchurian regime corrupt?asked the monk. Inequality belongs to inequality, and corruption belongs to corruption. These are the contradictions within China.Internal conflicts need to be resolved internally, but no matter how you look at it, I don’t think there will be racial reasons for Manchus and Hans. In my eyes, Manchurians are Chinese, and Manchurians are emperors of China.Just like in Feng Dao's eyes, the Khitan people are not Chinese, and the Khitan people are not the emperors of China. As long as it is good for the common people, who cares that the emperor is a barbarian or a Han? So you want to write a letter of ten thousand words to the emperor of Manchuria? yes.I wrote ten thousand words, which means that I am dissatisfied with the actions of this regime, but there is no Man-Han race issue in it. It has been two hundred and forty years, and I don’t think there are such old-fashioned issues. If you think this way, have you ever thought that the Manchus themselves do not think so?The monk suddenly used this rhetorical question. It's hard to say.However, in terms of appearance and form, the Manchus announced that Manchus and Hans were intermarried as soon as they entered the customs, and Hans also had official and administrative power.As for the prevention, exclusion and privileges in the bones, it is hard to avoid.But I believe that high-level Manchus like the emperor will understand the general situation and understand that since the land is on the coast, could it be the king's ministers, why should he divide the Manchus into the Han?It should be a matter of history to make a distinction. It has been more than two hundred and forty years now. Whether it is Han or Manchu, it is really unreasonable to make a fuss about this issue. So, does Mr. Kang support the Manchu Qing government? Support whoever does good to China.If the Qing government did good things to China, why didn’t they support it? This government has been in existence for more than two hundred and forty years. This is a very solid foundation. It is not easy for a government to have such a solid foundation. It is necessary to build on this solid foundation. Saving China is more familiar.I only hope that my method of saving the country can reach the emperor, but it is a pity that no one can convey it. Whether there is such a person, according to Buddhism, is a kind of karma.Because there was nothing before that happened from the other, and the predestined relationship started from the other, as long as there are enough conditions to form a causal relationship, I think that Mr. Kang can not only meet such a person who delivered the Wanyan letter, but also be with him. There is a destiny; and maybe there is also a destiny with the current emperor, so that he can win the king and do the way like Wang Anshi. The future is really unpredictable, but listening to the mage's advice has given people a lot of hope.In any case, the karma between the mage and me did happen, and between the mage and the little mage, and even between the little mage and me, it was all karma. As Kang Youwei spoke, he looked at the little monk, who smiled.The monk also looked at the little monk and smiled, then pointed to the egg, the little monk nodded and started eating again.The monk asked Kang Youwei to eat eggs again.Kang Youwei was a little puzzled: Thank you, why the mage doesn't eat it himself? Mr. Kang knew that if a monk eats a whole vegetarian diet, in a strict sense, eggs should not be eaten. I did it.I don't eat it myself, but I agree with others, so I let Pujing eat it. Doesn't this violate vegetarianism? Zhizhai is in the heart, vegetarianism is a kind of spirit, and the spirit affects the behavior. Most people don't understand it, and they are all wrong.Fish and meat are called fishy, ​​stinky vegetables, onions, garlic, leeks, etc. are called meat. People think that meat is fish and meat, so eating vegetarian food is just not eating fish and meat, but eating stinky vegetables. This is spiritually ignorant of vegetarianism. The true meaning; as for some temples that make a lot of vegetarian chicken and duck, it is simply eating meat in spirit, and there is no intention of being vegetarian at all. According to what Master said, I think I'd better not eat eggs.Pujing said. you want to eat.You are young and you need nourishment. But I am a monk like Master. You can't count yet.From the age of fourteen to nineteen, you are only a novice novice, and you cannot be regarded as a formal monk.The monk said in a joking tone. When do I count? You don't have to count. Why? Because you don't have to live in the temple for a long time. Pu Jing became nervous, bit her lower lip, clenched her left hand, and pressed her thumb under her index finger.That's a habit of his, when he's nervous, he'll do it.He looked straight at the monk and asked softly: What does Master mean to say that one day you may not want me anymore? No, of course not.The monk said gently, put down his chopsticks, and reached out to hold Pujing's left hand. Master just felt that the purpose of being a monk is to save the world. There are many ways to save the world. Living in a temple is not necessarily a good way, at least not the only way. What about Master himself? My situation is a bit different. How is it different? One day you will understand.I can only say that I became a monk after the age of thirty.Before the age of thirty, although I did some research on Buddhist scriptures, I was not a monk.You don't know my history before the age of thirty, and one day you will.When the monk said this, he was a little sad and didn't want to say any more. At this time Kang Youwei interjected: I thought the master had been a monk since he was a child, but judging from the age of the master, it turned out to be only a few years. Not a few years, how old do you think I am?I am forty-one.I have been a monk for eleven years. eleven years?I didn't know that Master had only been a monk for eleven years.Pujing said. Just eleven years.The monk said lightly. been in this temple all the time?Kang Youwei asked. have been in this temple.This temple has always been related to my ancestors. In the middle of the night, our ancestors secretly packed Yuan Dushi's body into a coffin and smuggled it out from the execution ground. They first transported it to this temple.In the middle of the night, he secretly performed Buddhist rituals for Governor Yuan, transported him to Guangdong Yiyuan, and buried him secretly.At that time, the ancestor had friendship with the head monk in the temple, and the head monk also admired Yuan Dushi's character, so he was very willing to do Buddhist work for Yuan Dushi.Since then, my family has done any Buddhist work in this temple for generations.I became a monk eleven years ago, so naturally I was in this temple.Because this temple is not considered a well-off temple in Beijing, there are not many monks and there is a lot of turnover. I was able to become a head monk in eleven years. The reason why this temple was built was originally to commemorate the Chinese people who died in the northeast frontier, and Governor Yuan also died for the same reason. Doing Buddhist deeds in this temple is really worthy of the name. Mr. Kang noticed this point, but I haven’t noticed it yet. Mr. Kang reminded me that this may be another reason why the head monk wanted to do Buddhist work back then. Was there a memorial tablet for Governor Yuan in the temple at that time? Where did you dare at that time, Yuan Dushi was charged with collaborating with the enemy, and the Manchurians outside the pass were executed for rebellion. Who would dare to sympathize with him? Governor Yuan died in Chongzhen for three years. Fourteen years later, the Ming Dynasty fell and the Manchus entered the customs. What attitude should we adopt towards this so-called Governor Yuan who colluded with them? The Qing Dynasty clearly knew that this was an unjust prison, and this was the success of their counter-intrigue, but they couldn’t say it out loud, because firstly, it was too despicable to use this counter-intrigue, and secondly, it was tantamount to proclaiming that he was resisting Manchuria. Heroes, of course, are not appropriate for the Manchurians who entered the customs, so the truth about Yuan Dushi's martyrdom has been kept secret.Yuan Dushi had two lines of poems before his death: the meritorious deeds of the family, the painstaking efforts of future generations know that the merits are high, but the emperor didn't know it at all, and killed him as a traitor instead; the heart is bitter, but later generations know how much?After two hundred and fifty years, a hero who died unjustly for the country still cannot be publicly exonerated, what is the justice? Yuan Dushi’s misfortune is that he coincided with Ming and Qing dynasties during his lifetime and after his death. In the world of the Qing Dynasty for more than 200 years, it was not convenient to publicly reveal the snow, so there was such a big joke painting.The fate of life is really unpredictable. In the cracks of group struggle, the individual sacrificed for the group without saying, but the sacrifice is not clear, and the coffin cannot be publicly judged after death.Why are groups so cruel to individuals? Individuals can only avoid being cruelly treated if they are up and down with the majority of the group. If an individual is too good or too independent, he will be easily persecuted by the group. The group is the cruelest. Individuals are better than individuals. Better is worse, groups are far more extreme than individuals.Therefore, if an excellent individual is too good, he must be prepared to pay a painful price to the group as an offense fee.Therefore, many excellent individuals who do things for the group must have the danger of being betrayed by the group in advance.I think, Yuan Dushi back then must have had this kind of understanding to some extent. His predecessor Xiong Tingbi had just been wrongly killed, how could he not know?Knowing that he has come to jump into the fire pit, it naturally means that he is ready to sacrifice himself for the sake of the group.Having said that, I think of you, Mr. Kang, do you want to save China?If you want to go this way, you have to make some preparations. Crowds are forgetful, indeterminate, ungrateful, and cruel.The greater the nation, the more these characteristics.So, one day, when you suffer from this kind of treatment, you may become loving China, but not Chinese people.At that time, please remember my words, the group is like this, you don't want extravagance, just ask for benevolence and benevolence, just die with a smile.The group will praise you, and that will be 250 years later. Just like we sing Yuan Dushi, we talk about Yuan Chonghuan, a fellow from Guangdong, think of him, miss him, and pay tribute to him on his grave. This is fair and comfortable. popular. After the monk finished speaking, Kang Youwei nodded, with a sad expression on his face, and didn't answer any more.At this time, the little monk spoke: Master, you just said that you have only been a monk for eleven years; and you are now forty-one, eleven years ago you were exactly thirty, what did you do before you were thirty? When the monk heard this, the serenity on his face suddenly disappeared, his thick eyebrows were tightly frowned, his shrewd eyes turned from the monk's face to the window, and then to the sky, the whole room suddenly became dead silent, without a single sound.Kang Youwei sat still, he could only feel the breath of cloves, inhaled from his nose, the feeling of breathing made him feel a kind of vitality in the dead silence.He only moved his eyes, and looked sideways at the little monk. The little monk had already lowered his head, staring at the empty rice bowl with his right thumb and index finger touching the edge of the bowl, without any other movement. After a long time, Kang Youwei finally gently moved the chair away with both hands and got up.You have been bothering me for too long, Master.The monk woke up and looked at him.Kang Youwei added, I should also leave. It's still early, Mr. Kang.The monk said hurriedly, stood up, drank a cup of tea, and left.Come, let's sit in the front room and have a cup of tea.Come on, Pujing, come together, and clear the table later. The guest room is small, with simple furnishings. There is a window facing south. There is a long chair under the window sill, and there are coffee tables on both sides of the chair.The two sides of the coffee table are turned at right angles, and each has a grand master's chair, facing east to west.There is a bookcase on the north wall, which is full of Buddhist scriptures.A square table protruded from the middle of the closet, with stationery on it and chairs on both sides. It seemed to be a guest room and a study.The most eye-catching thing on the back wall is a roll of banners, which reads Wei Zhixiu's poem on visiting Minzhong Temple: Lin Gong is deep and cypress green, The repentance platform is due to the death of the ancient country. The wonderful law has its origin in the holy world, Gu Zhong felt sorry for Tang Emperor. The old monk's precepts are gentle and strict, Tourists are in a generous mood. Don't tell the history of Anshi to the remnant stele, Jingshan Drum is even more desolate. Standing in front of this painting, Kang Youwei was deeply attracted by the lines.One hundred years after Emperor Taizong of the Tang Dynasty built the Minzhong Temple, generals like Shi Siming of Anlu Mountain were in charge of Beijing and built two large pagodas in the Temple of Minzhong. Later, Shi Siming of Anlu Mountain rebelled and almost overthrew the Tang Dynasty. Fortunately, the Tang Dynasty Citing foreign soldiers to quell the chaos, and Shi Siming of Anlu Mountain had repeated internal strife, it was considered that the Tang Dynasty was saved.But more than a hundred years later, the Tang Dynasty is still over, An Lushan has been killed, and Shi Siming has been killed long ago, but the two towers they left behind still exist bleakly.Another hundred years have passed, another hundred years have passed, another hundred years have passed, the tower finally fell down, and at some point, only the ruined monument remained.The poet came, told the history of the remnant stele, and thought of the greatness of the Tang Empire, whether it was an emperor or hero, whether it was a proud soldier or a warrior, they all disappeared. Although Shi Siming in Anlu Mountain has no bones left, it is Gai Mianzhong Temple The mausoleum of Emperor Taizong of the Tang Dynasty has also been opened long ago.A smoke cloud of the Great Tang Empire is scattered and lost all over China, but it subtly gathers and connects in this small Minzhong Temple.Minzhong Temple is too small to be noticed by anyone, but from the eyes of caring people and from the poet's pen, it symbolizes so profound and so desolate.The poet can see the world from a grain of sand, and the kingdom of heaven from a flower, not to mention Minzhong Temple, which has so many dust, sand, flowers and plants.From the Minzhong Temple, the poet can see the galloping horses, the management and destruction of the Chinese ancestors, the laughter and tears, life and death, and the remembrance of the gold and stone after death, and even the incomplete stele of the gold and stone itself. base.The Tang Dynasty passed, and the Five Dynasties came again; the Five Dynasties passed, and the Song Dynasty came again; the Song Dynasty passed, and the Yuan Dynasty came again; the Yuan Dynasty passed, and the Ming Dynasty came again.The Ming Dynasty is old, and the light of the Ming Dynasty has dimmed. In the dark night, the temple gate of the Minzhong Temple was secretly opened to welcome Yuan Chonghuan's solitary coffin; fourteen years after Yuan Chonghuan entered the solitary coffin, the Ming Dynasty who killed him The emperor of Chao Dynasty walked up to Jingshan desolately to the sound of drums and hanged himself on a tree.The poet wrote the more bleak sentence of Jingshan Drum, only from the eyes of the caring person and from the poet's pen, everything is as if dead and real. If death is real.It looks like it's over, but it's not, and it's still there.Chinese philosophers have long put forward the argument that the scene does not change and the shadow does not move.In a space, people and activities are constantly being photographed, and the places where the photographs are taken are constantly changing. The back shadows are no longer the front shadows.Any space, any monument, any ruined monument, the more historical remains, the more pictures of this kind of interrelatedness, only space, only monuments, only ruined monuments, only they can face each other. The rise and fall of the world.Time passes in front of them. They are the reviewers of time and the witnesses of history. The poet feels the most deeply about this truth. The poet keeps his feelings on the paper, hangs the paper on the wall, and makes new photos.From the poet's photo to the paper, and from the paper to the posterity, it is a complete reincarnation. This poem is so well written.Kang Youwei seemed to have just woken up, praising a dream he had just had, which said everything I wanted to say.He turned his head and saw the monk looking at him quietly, as if he had the same confirmation of his state of mind.Finally, the monk pointed to the table to the north: We have pens and paper, and would like to ask Mr. Kang to leave some souvenirs for our temple. I was disrespectful to the master's kindness, but it was bold to agree.Kang Youwei smiled. words there.Mr. Kang is so kind to Gu Minqiu. His calligraphy must be extraordinary. He can save us some slush claws. After thousands of years, it will also be a special collection of Minzhong Temple. The mage said too far, too far.The mage thinks highly of me like this, and I feel very welcome.Writing is a small skill, and the Chinese have wasted a lot of youth for it, but it is not a bad thing to cultivate sex and friendship.Since the master insisted that I write some characters to keep as a souvenir, I am not afraid of writing badly. It is better to obey orders than to be respectful.So Kang Youwei walked to the table, sat down, and slowly wrote down on a piece of jade rice paper. The lilac is weak, Chaotic branches still mat. Thin leaves with floating hairs, The sparse flowers are plain. After planting a small fast, Shushi Youren occupies. Follow the orchid musk deer at night, Don't be a fan. At the end, write in small characters: Du Shaoling Jiangtou Wuyong Lilac.Ji Chou first month, Nanhai Kangyouwei.When Kang Youwei wrote the first line, the monk's face showed surprise.After writing everything, the monk read it again and again, greatly admiring it.Kang Youwei's handwriting is so good, the pen is full of emotion, majestic, majestic, yet self-contained and unique in style.The monk said: As soon as Mr. Kang put pen to paper, he knew that Mr. Kang had worked hard on the stele.Mr. Kang can be immortal in this life just by calligraphy, so why bother with politics?Hahaha. The ancients said that there are three kinds of immortality through virtue, meritorious service and words, but they did not say that calligraphy can be immortal!Kang Youwei said with a smile, even if he could obtain immortality from calligraphy, what kind of skill would that be?What good is it for the national economy and the people's livelihood? The monk nodded, Mr. Kang's ambition is to save the world, he really has the heart of Buddha.But in any case, the words are indeed good.Mr. Kang is well-known and memorized, and he wrote Du Fu's lilac poems to match our Minzhong Temple, which is famous for lilacs. It's really great!Look at Pujing, how well Mr. Kang writes! The little monk stood behind, watching curiously, and joined in as soon as the master called out: Master, what does this poem roughly mean? The monk said: Poetry is the same as Buddhism. There are many things that can only be understood and cannot be expressed in words. A Chinese saying about poetry is called poetry without definite interpretation. Explain, Mr. Kang, do you think so? Master is right.Kang Youwei nodded. But when Du Fu wrote this poem, the general meaning can still be felt. According to my explanation, the general meaning of the whole poem should be: lilac is very weak, with many knots, and the leaves and flowers are beautiful, but it is the beauty in plain color, not gorgeous of.Plant lilacs behind the house for the appreciation of thoughtful people.What about Lilac herself?Morning and evening it smells like a musk musk, but it need not think that it will be ground into powder.The meaning of the whole poem is that a weak and beautiful creature should know its own characteristics and complete itself. Although the final completion of the self may be smashed to pieces, there is no need to think too much!Oh, Mr. Kang, do you think I have twisted this good poem? I have interpreted it randomly, but it is not too far-fetched? Well explained, well explained.I think the poem should be interpreted in the same way.杜甫寫這首詩，意思是積極的，在寫一種柔弱的生物，也有堅強的特質。大家以為雄壯的松樹柏樹歲寒而知後凋，沒注意到柔弱的丁香也是有這種堅強的特性。丁香一輩子，生前死後都發出了它的特質，雖然長得一點也不雄壯。所以，大事不全是強者做的，弱者也可以做不小的事，如果結局是粉身碎骨，弱者也許不敢做。但如果休懷粉身念，不必多想它，最後弱者做出的功德，也不一定小呢。 愈解釋得愈妙了！和尚說，杜甫先生當驚知己於千古引康先生為知己。 引佘法師為知己。康有為補上一句。 引我們為知己。兩人不約而同。 Everyone laughed.小和尚看著詩，點著頭。 喝過了茶，康有為起身告辭：我南下回鄉時候，法師可有什麼在家鄉要辦的，我可以代勞。 No no.家鄉離我，不論在空間上時間上，都太遠了。北京城就是這麼一個吸引人的地方，它使你覺得，它就是你的家鄉。 這時候，一位管事的走進來，向和尚說：永慶寺的和尚在外邊，說想同我們一齊到萬壽寺為李總管的母親做佛事，怎麼回他話？ 和尚苦笑了一下，搖搖頭：好，請他等一下，我親自同他說。 和尚和小和尚直送康有為到廟門。到了門口，互相道別。康有為走了幾步，忽然和尚叫住了他：街那邊的謝文節祠去過了嗎？康有為說沒有。和尚說：不妨去一下，康先生要想多體會謝枋得殉國的真相，那個地方，也該走一走。