As mentioned earlier, Ge Hong is the nephew of Ge Xuan, a scholar of the Three Kingdoms. Pen ~ fun ~ pavilion www.biquge.info

Ge Xuan, Taoist Heavenly Master of the Eastern Han Dynasty. The word filial piety is first, and he is respected as Ge Tianshi. He is the patriarch of the Taoist Lingbao sect. "Hug Puzi Jin Dan Chapter" said that he had learned Taoism from Zuo Ci, and received Taoist scriptures such as "Taiqing Dan Sutra", "Yellow Emperor Jiuding Shen Dan Sutra", "Jin Liquid Dan Sutra", etc., and cultivated in Hesoshan (now in Zhangshu City, Jiangxi). After traveling to the mountains and rivers, circling in the mountains of Kuocang, Nanyue and Luofu. The Later Han Dynasty overturned and the Three Kingdoms were in turmoil, so the collection of "Lingbao Sutras" was deleted, and the "Shangqing" and "Lingbao" scriptures were carefully recited; He once instructed his disciple Zheng Yin, after his death, the "Shangqing", "Three Caves", and "Lingbao" Zhongmeng products were passed on to the altar of the soap sect and the disciples of the family.

It is said that in the second year of Wu Jiahe, Ge Xuanjing went to the east peak of the pavilion soap to build a nunnery, build an altar and a furnace, and practice the Nine Turns of Jindan. "Lingbao Sutra" was passed on from Ge Xuan, so later generations of Lingbao Taoist priests regarded him as the ancestor of the Pavilion Soap Sect. "Chronicles of the Three Kingdoms: Book of Wu" records: Sun Quan is good at Taoism, Ge Xuan tastes to travel with him, and he has great power, especially in Fangshan Cave Xuanguan. There is also a record of the establishment of Fangshan Temple in the second year of Chiwu. The Northern Song Dynasty sealed "Chongying Zhenren", and the Southern Song Dynasty sealed "Chongying Fuyou Zhenjun". Taoism is revered as Ge Xian Weng, also known as Tai Chi Xian Weng. In the Taoist school, he is the four great heavenly masters with Zhang Daoling, Xu Xun, and Sa Shoujian.

From Ge Xuan in the Han and Wei dynasties, through Zheng Yin, to Ge Hong in the Jin Dynasty, Taoist immortal art has gradually matured through the development of the Ge family. This is mainly manifested in two aspects: one is that the belief in immortals has begun to form a set of systematic theories and immortal arts, and there are relatively clear ideas and specific methods to guide the cultivation of immortals, rather than just pretending to be gods and ghosts. The second is that some Heavenly Master disciples began to form organizations through the inheritance of classics and immortal secrets, and formed an immortal Taoist sect in Taoism that was different from the Three Zhangwudou Rice Dao. The faction of Ge Xuan and Ge Hong, known as Ge Shi Dao or Ge Jia Dao by later generations, had a great influence on the continued development of Taoism in the future. During the Eastern Jin Dynasty and Southern Dynasties, a new Lingbao faction in Taoism was called Ge Xuan as the patriarch of the opening school. In fact, the founder of Gejiadao is Ge Chaofu, the grandson of the Ge Hong clan, and the culmination of its collection is Lu Xiujing, a Taoist priest of Liu Song in the Southern Dynasty. This faction takes the "Lingbao Sutra" as the main transmission and learning scriptures, takes the Yuan Shi Tianzun as the supreme god, attaches importance to the merits of fasting, persuades people to be kind, and has relatively complete religious ceremonies.

As for Zuo Ci, in fact, the records in the historical books are completely comparable to Ge Hong, and they are completely legendary characters.

Of course, it is not without records, Zuo Ci's record is completely incidental to the part where he teased Boss Cao.

Zuo Ci Zuo Yuanfang, the late Eastern Han Dynasty Fangshi, in the history of Taoism, the Eastern Han Dynasty Danding School Taoism was passed down from him.

Zuo Ci is proficient in the Five Classics, Xiaofang Zhongshu, and also knows astrology, and predicts from the stars that the Han Dynasty's qi will run out, the country's fortunes will decline, and the world will be in chaos, so he sighed and said: "In this troubled world, it is more difficult for high officials to protect themselves, and those with more money are more likely to die." Therefore, the glory and wealth of the world must not be coveted!" So Zuo Ci began to learn the Tao, and he was also very proficient in "Qimen Dunjia", able to drive ghosts and gods, and conjure delicious food while sitting. He practiced the Dao technique in Tianzhu Mountain, and obtained a copy of the "Nine Dan Golden Liquid Sutra" ("Dunjia Heavenly Book" in the Romance of the Three Kingdoms) in a stone cave, and learned the magic that made him change, and he couldn't remember many spells.

After Cao Cao heard about it at the end of the Eastern Han Dynasty, he summoned Zuo Ci, locked him in a stone house, sent people to monitor him, and did not give him food for a year. Cao Cao thinks that there is no reason for people in the world not to eat, and Zuo Ci actually didn't eat for a year, it must be a demonic side, and he had to kill him. Cao Cao's idea of killing Zuo Ci together, Zuo Ci knew, so he asked Cao Cao to spare him an old life and let him go home. Cao Cao said, "Why are you in such a hurry to go? Zuo Ci said, "You want to kill me, so I beg you to let me go." Cao Cao said, "Where, where, how can I kill you." Since you have noble aspirations, I will not force you to keep you. Cao Cao set up a banquet for Zuo Ci, and Zuo Ci said: "I am going to travel far away, and I ask to share a drink with you." Cao Cao agreed. At that time, the weather was very cold, and the wine was soaking in the fire, Zuo Ci pulled out the hairpin on his head and stirred the wine, and in a moment the hairpin was dissolved in the wine, just like the ink dissolved into water when grinding ink. At the beginning, Cao Cao saw Zuo Ci asking for a "glass of wine", thinking that he would drink half a cup first and then give Zuo Ci the remaining half of his cup, but he didn't expect Zuo Ci to use the hairpin to cut his wine glass first, and the wine glass was divided into two halves, and there was wine in both halves, several inches apart. Zuo Ci drank half of it first, and gave the other half of the cup to Cao Cao. Cao Cao was not very happy, and he didn't drink it right away, so Zuo Ci asked Cao Cao to come over and drink it himself. After drinking, the cup was thrown on the beam, and the cup was suspended and shook on the beam, like a bird about to swoop to the ground. After inquiring, he said that Zuo Ci had returned to his own residence, and this time Cao Cao wanted to kill Zuo Ci even more, and wanted to see if Zuo Ci could escape death. Cao Cao ordered the arrest of Zuo Ci, Zuo Ci got into the flock, and the people who pursued him couldn't tell the difference, so they checked the original number of sheep, and sure enough, there was one more, knowing that Zuo Ci had become a sheep. The pursuer conveyed Cao Cao's meaning, saying that Cao Cao just wanted to see Zuo Ci, and asked Zuo Ci not to be afraid. Then a great sheep came up and knelt down and said, "Look at me, am you?" The pursuers said to each other, "This kneeling sheep must be Zuo Ci!" "I want to take the sheep away. But then all the sheep knelt down and said, "Look at me, am you?" In this way, the pursuers really couldn't figure out which sheep was Zuo Ci, so they had to give up. Later, someone who knew Zuo Ci's whereabouts told Cao Cao secretly, and Cao Cao sent someone to arrest him, and he caught it as soon as he caught it.

In fact, it was not that Zuo Ci couldn't escape, but that he deliberately wanted to show Cao Cao his change technique. So Zuo Ci asked his captors to tie him up and throw him into prison. The warden planned to torture Zuo Ci, but found that there was a Zuo Ci in the house and a Zuo Ci outside the house, and I don't know which one was the real Zuo Ci. When Cao Cao found out, he held even more resentment, so he ordered Zuo Ci to be tied up and killed. Zuo Ci suddenly disappeared from the execution ground. So he ordered the city gates to be closed and a large number of arrests were made. Some of the arresters said they didn't know Zuo Ci, and the officials told him that Zuo Ci was blind in one eye, wearing a blue Gebu shirt and a Gebu turban, and that he would arrest such a person when he saw him. After a while, the people of the whole city became blind and wore green kudzu cloth and tied a scarf, and no one could tell which one was Zuo Ci. Cao Cao ordered the scope of the search to be expanded, and killed as long as it was caught. Later, someone saw Zuo Ci, so he killed and dedicated it to Cao Cao, Cao Cao was overjoyed, and the corpse was transported to see that it was a bundle of thatch, and then went to the place where Zuo Ci was killed to find the body, which was gone.

Of course, everyone knows that this thing must be nonsense, but you must know that it is written in the biography of Fangshu in the Book of the Later Han Dynasty.

"Li Bing, let's go to Sichuan!" The system continued.

The Shu people worship Li Bing and respect him as the lord of Sichuan, so it is not unreasonable to arrange this.

In the early days of Li Bing's construction of the weir in Qinshu County, the name of Dujiangyan was called "Maoyan", this is because of the Yulei Mountain next to Dujiangyan, which was called "Maoshan" in the Qin and Han dynasties before, and at that time the main inhabitants around Dujiangyan were the Qiang people, and they called the weir "堋", so Dujiangyan was called "Maoyan".

"The sweat beads and outstanding foresight that have condensed wisdom have irrigated history, irrigated the nation, irrigated ancient poems, and irrigated fertile fields." The Dujiangyan water conservancy project makes full use of the local geographical conditions of high northwest and low southeast, according to the special topography, water vein, and water potential at the mouth of the river, takes advantage of the situation, diverts water without dams, and irrigates artesians, so that embankments, water distribution, flood discharge, sediment discharge, and flow control are interdependent and co-existent, and a common system ensures that the comprehensive benefits of flood control, irrigation, water transportation, and social water use are fully utilized. After the completion of Dujiangyan, the Chengdu Plain is fertile for thousands of miles, "water and drought from people, do not know famine, there is no famine year, called Tianfu". Sichuan's economy and culture have developed greatly. Its greatest thing is that it has endured for more than 2,000 years and is playing an increasingly effective role. The establishment of Dujiangyan is based on the premise of not destroying natural resources and making full use of natural resources to serve mankind, turning harm into benefit.

During the Shu and Han dynasties of the Three Kingdoms, Dujiangyan area set up Du'an County, named after the county, Dujiangyan was called "Du'an Yan". At the same time, it is also called "Golden Embankment", which is to highlight the role of the fish mouth diversion embankment, and use the embankment as the name of the weir.

The effective management of Dujiangyan ensures that the entire project can still play an important role after more than 2,000 years. When Emperor Ling of the Han Dynasty set up "Dushui Rafter" and "Dushui Chief" to be responsible for maintaining the weir head project.

Dujiangyan is located where the Minjiang River enters the alluvial plain from the valley river, and it irrigates thousands of hectares of farmland on the Chengdu Plain east of Guan County. Originally, the upper reaches of the Minjiang River flowed through the steep terrain of the Wanshan Mountains, and when they reached the Chengdu Plain, the water speed suddenly slowed down, so a large amount of sediment and rocks were deposited immediately, silting up the river.

When the rainy season arrives every year, the water potential of the Minjiang River and other tributaries rises sharply, and it often floods; When the rain is insufficient, it will cause drought. Two or three hundred years before the completion of Dujiangyan, King Du Yu of the ancient Shu Kingdom took enlightenment as the phase, opened an artificial river at the exit of the Minjiang River, and divided the water of the Minjiang River into the Tuojiang River to remove the water disaster.

The establishment of Dujiangyan is based on the premise of not destroying natural resources and making full use of natural resources to serve mankind, turning harm into benefit, and making people, land and water highly harmonious and unified, which is the only great "ecological project" left in the world so far. It has opened a new era in the history of water conservancy in ancient China and marked a new stage in the history of water conservancy in China.

The Dujiangyan founded by Li Bing has correctly handled the relationship between the main projects such as the Yuzui diversion embankment, the Feishaweir spillway, and the Baohuakou water intake, so that they are interdependent, their functions complementary, skillfully coordinated, and integrated, so as to form a system project with a reasonable layout, and jointly play an important role in diverting and separating sediment, discharging and discharging sediment, and diverting water and dredging sediment, so that there will be no shortage of dry water and no flooding. The three major parts of Dujiangyan have scientifically solved the problems of automatic river water diversion, automatic sand discharge, and control of water inflow, and eliminated flood disasters.

The scientific mystery of the Dujiangyan water conservancy project is reflected in the fact that the above three major projects form a complete system, forming the ability to divert water without dam and under different water volumes in the Minjiang River, so that the Chengdu Plain "follows people from water and drought and does not know hunger", and meets the needs of social and economic development at that time. After the liberation, the functions of water storage and culvert water supply were added, so that the scientific, technological and economic connotation of the Dujiangyan project was fully expanded, and it met the needs of modern economic development.

In view of the characteristics and contradictions of the hanging rivers of the Minjiang River and the Chengdu Plain, the Dujiangyan Water Conservancy Project gives full play to the characteristics of self-regulation of the water body, avoiding heights and going down, and circulating in curves, and "takes advantage of the situation and adapts measures to the conditions of the time", correctly handles the contradictions between the Minjiang River and the Chengdu Plain, and makes them unified in a major engineering system, turning water disasters into water conservancy.

"Be cautious, and enter the Tian Heng camp indiscriminately."

"Uh......" Bao Hong heard this, and he was powerless to complain.

During the reign of King Xuan of Qi, he lectured in Jixia for a long time, and had many students, which was famous at that time. When he was under the Jishita, he had more contacts with Tian Piao, Jiezi, Huanyuan, etc. Together, they were appointed as doctors by the King of Qi and were respected, and the King of Qi also specially built high-rise buildings and roads for them.

Therefore, how strong the cause and effect of the Qi State was back then, and if you casually encounter two explosions, there will be people from the Qi State camp.

Especially the ghost place in the Jixia School Palace.,There aren't too many great gods who have lectured in it.。 Although it is said that the daughter of King Yan Zhao bought horse bones and blew up the Qi Kingdom, it was because many people who debated under the Ji went out to practice. But even so, if the place of practice is some small country and there is no inheritance, there is a chance that it will fall under the command of a few forces in Tian Qi's camp.

"In the end, Xu Xing, now the history books have not said which country he once preached his ideas, but it is estimated that no country can accept his ideas." The system smiled, "But considering that Shang Jun and his group of people are related to the cultivation war, let's directly arrange him to be with Guiguzi and them!" ”

ploughing, i.e., farming; War, that is, fighting. The main purpose is to realize the integration of soldiers and peasants, and to guarantee both the country's economic strength and the country's military strength. There are many descriptions of ploughing warfare in Shang Jun's book.

Before the Spring and Autumn Period, only nobles could serve in the army, so warfare had a ceremonial or game nature; After the Warring States period, the war became increasingly fierce, and it evolved from a war of nobility to a full-scale war. The system of farming and warfare also emerged with the collapse of the slavery system, and was mainly advocated by Legalists. Such as Li Kui, Wu Qi, etc., the most authored is Shang Ying, and the twentieth rank lord system he established in the Qin State is the guarantee of cultivation and warfare. Before the Warring States period, there were no pure peasants, and the soldiers were all nobles; After the establishment of the farming and warfare system, the peasants became the main body of the state, and the nobles were mostly from the military. The Qin state swept through the Six Kingdoms with a strong peasant production system, a system of military participation for all the people, and a system of war encouragement.

This is similar to what Xu Xing said, if the monarch does not cultivate with the people, but has a warehouse for storing grain and a treasury for storing money, like Teng Wengong, it is to harm the people to support himself, and such a monarch is not worthy of being virtuous.

This was Xu Xing's sharp criticism and accusation against the rulers of the time. Xu Xing's theory of the combination of the monarch and the people was put forward because of the frequent wars in the Warring States Period, which seriously affected agricultural production, so he emphasized that the monarch must attach importance to agriculture and personally cultivate it in order to save the evils of the times.

Of course, Shang Jun would not deliberately target the monarch, and Xu Xing as an academic theory has no restrictions. (To be continued.) )