Chapter V
Pure Land of Purity (Part 1)
One
The sunset shines on the Daxia River, and a belt of golden light comes from the distant mountains, separating the walking vehicles and the people who are looking up on this bank of the river. In winter, the river channel is half ice and half water, standing at this end of the bridge and looking to the left, the river, the riverbank and the dazzling snow are all shrouded in a bright shroud; to the right, the river crosses the small bridge into the shunguang section, no longer reflecting the bright sunlight, it is more clear and transparent, directly revealing the black paint color of the bottom of the river. Hundreds of red mallard ducks stand, walk, spread their wings or forage for food on snow between rivers. In such a place, about all winged and wingless, named or nameless beings are the same, without distinction, and can all be called beings.
Opposite is a world-famous Tibetan Buddhist land. Majestic halls, prayer halls, stupas, arches and contiguous monastic houses are illuminated by trees and the setting sun. Here, whether it is snow-white walls, purple eaves, green glazing, golden roofs and spires, colorful clouds, or monks and believers walking in the slanting sun, they all explain the mysterious and solemn meaning to the outside world.
This is Labrang Monastery, which is also the town of Labrang, a resounding name that has resounded for more than 300 years, spreading the fame of a monastery and a region to the edge of the sky and the earth. Labrang Monastery, which is a umplasia of the Tibetan word "Lazhang", meaning the residence of the living Buddha master, is one of the six major monasteries of the Gelug school of Tibetan Buddhism, known as the "World Tibetan School", and still retains a complete Tibetan Buddhist teaching system. Its six colleges, one tantric academy and five tantric academies, continue to cultivate various religious talents for Tibetan Buddhism.
Walking across the main bridge in front of the temple, you are greeted by a long prayer wall, which is the actual outer wall of the temple, but because there are countless prayer wheels evenly arranged on its sides, it seems to have an open illusion. Bypassing this wall, you enter a vast maze of buildings. According to records, this temple was founded in the year of the Common Era (1709) (the 48th year of the Qing Kangxi Dynasty), with a total area of 866,000 square meters, a construction area of more than 400,000 square meters, more than 90 main halls, more than 10,000 monks' houses, various types of Buddhist halls, many living Buddha residences and pulpits, Dharma gardens, printing houses, stupas, etc. Among them, the "six great zakuras" are the six major colleges - Wensi College (belonging to the Sutras), the Kalachakra College, the Medical School, the Xijingang College, the Continuation Upper House, and the Continuation Lower House, which is the soul of this ancient temple, in terms of spatial arrangement, like the heart of this complex, in the center of the entire complex.
As it got late, a large group of Buddhist academy students dressed in purple robes began to gather in the small square next to the great prayer hall. When I got closer, I found that in the solemn purple robe was a group of young people about 20 years old. A large group of more than a hundred people, some talking and laughing, some fighting, and some seriously debating with each other. This is an indispensable lesson for the students - to debate the scriptures. On a par with the number of people in the square, there were also a large number of "spectators" gathered around the square, and judging from the attire, most of these people were Tibetans in or around the county. During the debate of the buddhist students, the devotees outside the audience began to lean down one by one, kneeling on the ground and prostrating themselves and worshipping the students who were arguing.
Prostration, prostration, prostration, worship... At Labrang Monastery, such movements or gestures can be seen everywhere. It's a special field, and as long as you don't step out of the complex, it doesn't seem strange to bend down or land on your forehead. For hundreds of years, believers in Xiahe, Gannan, and even other Tibet-related areas have continuously come here from all over the world, and have constantly returned to their own grasslands and pastoral areas from here. Over and over again, back and forth, the most tender emotions, the most beautiful wishes, and the most humble attitudes in life are entrusted to the living Buddhas, monks, and the grasses, trees, bricks and stones associated with them; they also entrust the pain, anger, sorrow and helplessness that are suppressed in the heart to the invisible void; and then return to their own grasslands with the courage of life and the strength to drive away cattle and sheep, walking, grazing, singing, dancing, strife... The unique living environment, lifestyle and value system constitute a unique regional culture.
The unique regional culture has established the status and influence of Labrang Monastery in this area, and of course has also achieved the prosperity of Labrang Monastery for more than 300 years. At its peak, Labrang Monastery had more than 3,600 monks. It has not only become a sacred religious Zen forest of the Buddhist family, but also a cultural and artistic center for the Tibetan people in the entire Amdo region, known as the "second Tibet".
Compared with Labrang Temple, Labrang Town or Xiahe County is lonely and nameless. It is as if Xiahe County and Labrang Town are located in labrang monasteries, not the other way around. In fact, as early as the sixth year of the western Han Dynasty, the Xiahe area was already established as a county, which was called Baishi County, which belonged to Jincheng County. At the beginning of the Qing Dynasty, Xiahe was subordinate to the Xunhua Lifan Hall and had jurisdiction over 21 villages in nanbo. In the forty-eighth year of the Kangxi Dynasty (1709), after the establishment of Labrang Monastery, the surrounding monasteries were successively annexed, and the tribes originally controlled by the monasteries also became the subjects of Labrang Monastery, and the Xunhua Lifan Hall also lost the right to administer the 21 villages in Nanbo. In the sixty years of Qianlong (1795), Labrang Monastery was granted the permission of The Yamen of Hezhou General Town to set up a "臬仓" to directly manage the political and religious affairs and civil cases around the temple. Since then, Labrang Monastery has become a theocratic management system, in charge of the political, religious, military and other affairs of the whole temple and its subordinate monasteries and tribes.
The Buddhist monasteries of the old era and their main living Buddhas all owned more land, pastures, forests, livestock, houses, etc. due to the combination of religious and administrative powers. Taking Labrang Monastery as an example, the property it owns is divided into several categories: it belongs to the whole temple, belongs to the six major colleges, belongs to the Jammu-like Buddha Palace, belongs to the living Buddhas of all sizes and the personal property of ordinary monks. Its number is so large that it is difficult to estimate them all. Before 1958, Labrang Monastery leased more than 21,700 acres of land, and more than 900 households in the surrounding 13 villages were its tenants. Labrang Monastery has more than 36,500 sheep, more than 7,400 cattle, 9,540 horses, and more than 5,100 rental houses in Xiahe County. In addition, the monastery is also engaged in usury, commercial activities, charity for believers, and monk fundraising, so that Labrang Monastery has a huge amount of wealth and strong economic strength. In the entire Tibet-related area, in Gannan, Labrang Monastery is only the most representative example, and the situation of other monasteries is only different in scale compared with Labrang Monastery, and there is no difference in nature. The essence of the problem is not in the wealth or material level, but in the fact that religion can occupy and influence the hearts and minds of the people in this region.
With the peaceful liberation of Xiahe County in 1949, the Xiahe County People's Government was established, and a new era began. Monasteries withdrew from local administration and daily affairs and concentrated on religious affairs. However, due to the inertia of culture and belief, due to the large number of regions and institutions it covers, and the huge number of believers it associates with, its direct and indirect influence on local politics, economy and culture can still not be ignored. Recent statistics show that there are about 400,000 religious believers in Gannan Tibetan Autonomous Prefecture, accounting for 54.3% of the total population. There are 121 Tibetan Buddhist temples and 10,331 monks and nuns living in the temples. There are 35 Tibetan Buddhist monasteries in Xiahe County, including 31 Gelug monasteries, including 1 nunnery, 2 Nyingma monasteries, and 1 Sakya and Bonpo monastery. There are 3,731 monks, 105 living Buddhas, and religious sites throughout the county's 21 townships.
Can so many institutions, such a large group of people, no matter what work they carry out, especially activities like the "environmental revolution", which concerns every person, every street, every house, every inch of land area, cross this huge existence and take a detour?
Yu Chenghui knows very well in his heart that there are many difficulties and key points in carrying out the "environmental revolution" in Tibet-related areas, and the temple section is exactly a difficult point, key and sensitive. If this piece is done well, it will have a leading and advancing effect on the masses; if this piece is not done well, it may bring great resistance to the in-depth advancement of the overall work. Temples, according to the usual saying, should be called "pure land" or "pure land", and the monks themselves also have a relatively strong sense of environmental protection, sprinkling sweeping the court, purifying the heart, purifying the body, and also cleaning the surrounding environment. It is said that the robes and supplies worn by the monks themselves will not be thrown into the garbage can or other places at will, even if there is only one piece of cloth, it will be burned; the meal in the bowl must be eaten without a grain, because they know that everything is taken from sentient beings, not by their own labor, so they must cherish it even more... But they often can only manage themselves but not the vast number of sentient beings, and millions of believers and tourists come and go every year, some sightseeing, some incense, some specially prostrating their heads, and some temporarily staying in monasteries. All kinds of people, all kinds of living habits, complex and complicated personal situations, some people are unsentimental, some people are unconscious, some people suddenly come to the "three emergencies", some people are lazy for convenience, will bring harm and damage to the public environment. Monks pay attention to treating sentient beings well, and people who are thousands of miles away to worship the Buddha, come on pilgrimages, or already have greater sorrow in their hearts, because of a small transient transgression, how can they be reprimanded and ordered to correct it with a bad eyebrow? So tolerance, to some extent, evolves into indulgence. Many temples are often full of garbage, the roadways inside the temple, the walls outside the temple, the river channel, all kinds of peels, packaging skins, plastic bags, pieces of paper, cigarette butts, urine stains, feces... Everyone looks in the eyes, but does not say in their mouths, knowing that the Pure Land has been polluted, but they have to bypass the garbage and seek comfort in the "purity of the heart".
Regarding the definition of garbage and the attitude towards garbage, someone raised such a question to the living Buddha to Haicang, executive deputy director of the Management Committee of Labrang Monastery.
If two such devotees came to Labuleng Monastery to worship, one of the devotees saw the garbage and feces that could be seen everywhere in the monastery, turned a blind eye, went around and knelt on the prostration platform and prostrated his head; the other, after seeing the garbage in the monastery, was touched and felt that there should be no such dirt in such a clean place, so he forgot to prostrate his head and directly picked up the garbage inside and outside the monastery. So, how to judge which of these two people is more devout?
Born in 1978, the living Buddha of Tohaicang, who knew Buddhism deeply and was very old-fashioned, listened to this tricky question and pondered for a long time and did not answer it immediately. He did not answer immediately, either because the question was asked more suddenly, and secondly because the problems of the environment and garbage in the past did not enter the religious field, let alone be paid attention to. Suddenly, two issues that were not otherwise compared to each other have an inescapable connection, and it is necessary to think about it carefully. Judging the situation, he has realized that this is a real problem that must be faced and answered, and in Gannan and even in Tibet-related areas, this is also a relatively important issue in future life. From a religious point of view, as long as you worship the Buddha, you may not have to have so many constraints and considerations; but from the perspective of human nature and human emotions, when you respect a person, love a person, and cherish a person, how can you bear to tolerate mud on his face? Is it true that religion never needs to pay attention to and care for human nature and human psychology?
The final answer of the Living Buddha to Haicang was also cautious, gradual, and thoughtful. He said that both people should have merit. In the eyes of the monks, there is no essential difference between the two, but from the perspective of believers and worldliness, it is still the person who picks up garbage who is more direct, loves and worships the Buddha, because what he does affects many people, including people's emotions, attitudes, ideas and habits. After all, the material or behavioral posture is more direct, but also more exemplary, leading; and visual garbage interferes with people's psychology and spirit, and is not a small obstacle.
The person who asked the question to the living Buddha of Tohaicang was not Yu Chenghui. The person Yu Chenghui met was the living Buddha Jiamushi Master of Labrang Monastery. Master Jammu, full name is Jammud Lobsang Jigme Tudan Chogynima. Born in 1948 in Gangcha County, Qinghai Province, he was identified by the 10th Panchen Lama in 1951 and sat on the 11th day of the 11th lunar month in 1952. In 1957, he began to serve as the president of the Buddhist Association of Gansu Province, and later served as vice president of the Buddhist Association of China, vice chairman of the All-China Youth Federation, vice chairman of the Gansu Provincial Committee of the Chinese People's Political Consultative Conference, vice chairman of the Standing Committee of the Gansu Provincial People's Congress, and member of the Standing Committee of the 10th, 11th, 12th and 13th National People's Congresses. He was highly authoritative and influential in religious circles; he was one of the important members of the Reincarnation Council when the Eleventh Panchen Lama was reincarnated. Through full and meticulous exchanges, the Living Buddha of Jiamu praised Yu Chenghui's work plan of "no garbage in the whole region" and the foreseeable results in the future, and said that this is a good deed and good deed that can effectively improve the appearance of the region, enhance the image of Gannan and improve people's concepts and beliefs, and the religious circles must also have the unshirkable responsibility to support and participate.
Two
At 4:30 a.m., Gahuan Gyatso woke up from his slumber. Years of constant habits have allowed his biological clock to rival that of an electronic timer. When he woke up, he went into the regular routine of the day, getting up, getting dressed, washing up in a hurry, reviewing his homework, leaving his monastic room for the daily morning class. The temple's prescribed time for morning classes is usually 6:30 a.m., before which he has to review it himself in his house for a while. If it was a summer month earlier in sunrise, he might simply leave his monastic house and go to the stone outside the monastery to study his homework. At Labrang Monastery, Gahuan Gyatso was not the most diligent practitioner, and almost every day when he went to the monastery, there were already people gathered there. It wasn't too much, but he knew he wasn't a forerunner.
Even in the winter, every day he could see his brothers meditating on the stones outside the monastery. The white frost on their eyebrows and hair records when they meditate, and Gahuan Gyatso doesn't know what time they start sitting there chanting. Many times, Gyaltso also left his monastic house early to sit outside in the cold and chant on a stone. At first, I felt that my limbs and skin were freezing and painful, but after settling down, I forgot my body and feelings. What is cultivation? To become a monk is to practice this kind of hard kung fu of forgetting both things. The morning class time is usually about an hour, and after the overtime refinement outside the door, he feels that this hour of time is as fast and pleasant as flying.
The time after the morning class belongs to oneself, and the meals, cleaning, and convenience are all at their disposal according to the situation. Previously, the scope of cleaning was limited to the small square outside the monastery and the church, but now the scope is much larger, in addition to the previous fixed area, there is also the sanitation of the laneways and other public areas inside the temple. In recent years, local governments have carried out the "global garbage-free" campaign, and the requirements for personal and public health in monasteries are much stricter than before. In the past, it was basically all self-awareness, but now everyone has their own area of responsibility. In the past, if there were more other things, the hygiene could be slightly slacker, dirty and messy, and no one was deeply in charge. At present, the temple management committee has also set up a supervision and inspection team like the local government to regularly inspect and assess the health situation of the whole temple. Because there is a competition between temples and temples, no temple is willing to be on the end of the "red and black list", especially a large temple such as Labrang Temple, and it is really faceless to fall behind other temples, so the temple management committee has to impose strict requirements on the monks of the whole temple. The monks are also unwilling to fall behind others themselves, and they should pay more attention than usual.
At first, everyone didn't think so, thinking that the no-garbage campaign in the monastery was a superfluous move. Because here, there are so many dirty and messy places. To be clean, I am afraid that no place is as good as a temple. To engage in "no garbage in the whole region", we should start from the most chaotic and worst places, and when other places are free of garbage, it is not too late to come back to the monastery. But when they really got up, the monks found that there was so much garbage under their eyes. What shocked them even more was that the corridors of the monastery not only had all kinds of plastic garbage, pieces of paper and cigarette butts, but also a lot of feces, which turned out not to be garbage- It's also a kind of consciousness. Since I had garbage in my eyes, I have an intolerable attitude towards garbage. While the monks were cleaning up the garbage and chanting Amitabha Buddha, they also deeply felt the desolation that existed in the human heart from the endless garbage that came out of the stubble and stubble.
After cleaning up the garbage for half a year, the monks constantly picking up the garbage awakened people's consciousness. In the procession of excursions and pilgrimages, there are fewer people throwing garbage, and more people pick up the garbage that they or others do not pay attention to. Slowly, in the eyes and hearts of the monks, there was no trace of garbage. Gyaltso was a man of hearts who, occasionally at his leisure, would make a point of walking around the temple and taking a look. When the monastery was clean and the garbage and dirt were no longer there, he felt extra ease and pleasure. Without garbage, it seems to have unloaded a heavy burden, this is a veritable pure land!
In the blink of an eye, Gahuan Gyatso has been ordained for 9 years. At the age of 15, his mother suddenly fell seriously ill. The hospital's preliminary judgment is that at least three diseases are combined. However, if you take the machine, you can't come out of the film, and you can't diagnose the diagnosis. Seeing his mother weaken in pain, there was nothing he could do. Three or four days later, the hospital issued a critical illness notice and called his brother back at Labrang Monastery. When my brother came back, he took his mother's hand and gave her comfort and confidence, and kept chanting for her every day. After the film came out, the hospital quickly treated the mother symptomatically. That year, when Gyahuan Gyatso was 15 years old, when his mother was critically ill, he made a great wish for the Dharma, and if his mother could recover from her serious illness this time, he would go to Labrang Monastery to make a vow. Due to the regulations in Gannan Prefecture at that time, teenagers under the age of 18 were not allowed to receive compulsory state education and were not allowed to become monks. As soon as he turned 18 years old, Gahuan Gyatso immediately came to Labrang Monastery to be ordained as a monk.
Because the 18-year-old monk Kagyatso has no foundation in Buddhism and his memory is no better than that of teenagers, he recites the scriptures more slowly, and he looks a little stupider than the masters who became monks at a very young age. But his understanding is very good, and he is willing to work hard not to be left behind, and in the past few years, he has achieved good results in classics, emptiness, precepts, etc., and he has also won the love of teachers. Not only have I improved in the classics, but I have also learned Chinese in language. Because of a special chance, he met a teacher in the Chinese department of the university, and he worshiped the lay master. After a few years, he learned Chinese systematically and was able to speak Mandarin fluently, so he had the opportunity to work as a translator for senior monks who could not speak Mandarin. In his eyes, these are all chances, all of which are difficult to interpret with his normal life experience and understanding.
His studies were about to turn into an advanced stage, and he needed to find his lifelong teacher. This is a very important node, and this choice is likely to determine the state he can reach in his lifetime. But this matter cannot be forced, nor can it be made entirely by one's own subjective assumptions. In his formulation, this is a bit like a worldly marriage, where you look good, you don't necessarily look at you; you don't necessarily have feelings when you look at you; you don't necessarily have feelings for consensuality. Moreover, the tradition of Labrang Monastery has always been low-key, pragmatic, and unobtrusive, and everyone understands that a famous master does not necessarily have real skills, and a master with real skills does not necessarily have a famous one. Although this matter seems to be more tangled, But Gahuan Gyatso said that he is not in a hurry, how can such a lifelong event be in a hurry? He had the patience to wait for that doomed fate. It seems that their principles of handling things and the principle of choice seem to be the exact opposite of the current social atmosphere, and they really do not want to make a name. Under the support of such cultivation, concepts and concepts, the 27-year-old Jiahuan Gyatso looks particularly old and heavy, and seems to have a rich life experience.
Gahuan Gyatso usually has no hobbies, if there is, that is, environmental protection. He maintained close contact with a non-governmental environmental volunteer association in Xiahe County, and as soon as he had time, he was invited to work with the people in the association to clean up some garbage left over from religious activities. Because Tibetans in Tibet-related areas basically believe in Tibetan Buddhism, and although a large number of people believe in it, they lack Buddhist knowledge and common sense, and it is inevitable that they will cause blindness and confusion in behavior among the people, and some activities will inevitably create a large amount of garbage.
Kahuan Gyatso gives an example: the people of this area are in awe of nature from the heart, and each village has its own sacred mountain and sacred water. Every year, one or several festivals are held to worship. These behaviors have become habitual, resulting in a rare environmental awareness and living habits. However, in some places, there are some people, because of their urgent mood, the indiscriminate release has also caused too much and excessive phenomenon. Because I love the environment, I hurt the environment. Especially in some scenic spots, grasslands, river valleys or mountains, there are prayer flags, wind horses, hada and inexplicable cloth strips, branches, grass, branches, stones, mountains, piled up with all kinds of garbage. Those who put it up let it go for the sake of auspiciousness, and once they left, the people who came after them were both inexplicable and helpless, and no one dared to move around, for fear of destroying the good deeds of others, for fear of causing disasters for no reason. In this way, after many years and months, the prayer flags, hada, and red cloth strips that have been drizzled by the wind and the sun and rain have become very ugly garbage that affects the view. Some beautiful attractions are destroyed by a lot of garbage, some wild animals are wrapped in ropes and strips and die, some cattle and sheep eat garbage by mistake, and they can't excrete and get sick and die... Whenever there was a break, Gahuan Gyatso went north and south with the volunteer team, going everywhere to clean up all kinds of garbage left by these religious activities.
Not only cleaned up, he also introduced some knowledge of religious etiquette to the people in order to avoid garbage from the source. Because he also had this knowledge in the courses he studied in the monasteries, he patiently and meticulously explained to the masses who did not have common sense in this area from a professional point of view everywhere, whether it was prayer flags, wind horses, or hada, some of which were used for blessings, some of which were used to eliminate disasters, not wherever they could be put, nor how much could be put or the more the merrier, and sometimes it was unlucky to misplace or put too much. For example, the wind horse, which is the embodiment of the roc bird, if it is put into the river or lake, from the meaning, it will cause harm to the aquatic people in the water, and from the perspective of environmental protection, it will also seriously pollute the river water. That is to say, these religious and ceremonial things, nothing can be arbitrarily arranged, randomly set up, randomly placed, and placed randomly. In a general sense, no matter how good something, misplaced at the wrong time, in the wrong place, or uncontrollably littered, it will become garbage or a scourge.
Three
When Yu Chenghui shouted in public, "The party's heart is more compassionate than the Buddha's heart," he startled many people to take a breath of cool air, and in the history of Tibet-related areas, no one had ever heard anyone dare to say such a thing. At the time of his remarks, Yu Chenghui was still the deputy secretary of the Gannan Prefecture CPC Committee.
The voice of doubt soon reached Yu Chenghui's ears, and some provincial and state cadres privately said to the gannan prefecture party committee members: "You Yu Chenghui dare to say anything, does he still want to work in Gannan?" ”
When hearing these voices, Yu Chenghui did not refute or fear or retreat, but secretly made up his mind to use indisputable facts to testify his views. He knew in his heart that no one should speak indiscriminately, that he should speak thoughtfully, and that when he spoke, he should be responsible for what he said. Without dozens of in-depth investigations of Amuhu, without a full understanding of the history and reality of Gannan Prefecture, how could he have said anything at will.
What does it mean that dozens of overt and covert visits, dozens of extensive exchanges with the monastic and secular communities? It means knowing the voices and sufferings of the people well, and it means seeing through the essence and truth of many things. Don't think that the monks in the monastery are not ordinary people, most of them come from ordinary peasant and herdsmen families, and their hearts are closely related to the people, and they are also the hearts of ordinary people. In many historical and practical events, they are not the dominant ones, but the coerced ones. When talking about "the party heart is more compassionate than the Buddha's heart", he also said: "There are also three, six, nine, and so on, there are real living Buddhas and false living Buddhas, there are good living Buddhas and bad living Buddhas, some living Buddhas are really compassionate, and some living Buddhas specialize in instigating various conflicts and bloodshed. What else do you dare to talk about mercy? There's not even goodness, it's called evil. But the Party is responsible for the well-being of all ordinary people in this life and relieves them of all kinds of problems and hardships in reality. When you are affected, injured, in danger and difficulty, who can you find, who can help you? Every penny you spend is given by the state, and all your actual hardships, natural disasters, etc. are helped by the state to help you get through. Since the beginning of the poverty alleviation, the party has made all the people worry about eating and wearing, guaranteeing compulsory education, guaranteeing basic medical care, and ensuring that everyone has a house and housing safety. Some party cadres do not dare to tell the truth and be tough because they do not dare to take responsibility, do not want to make achievements, do not want to practice the purpose of 'serving the people wholeheartedly' on behalf of the party, and have no determination and courage. ”
I think when he first came to Amuhu, the situation he faced was not the same as it is today. Looking back on the situation at that time, how can a "difficult" word be summarized?
As a party cadre, when he arrives at the territory he manages, he is greeted not only with no applause and smiling faces, but also with a cold, rejecting gaze like a knife. To visit the common people, the people, in addition to indifference, are pretending not to understand what he is saying; going to the temple, the temple refuses to meet, avoiding it like the plague. Why is this the case? He's going to find out why, and he's going to find the answer to the question himself. More than 180 ice journeys, more than 180 round-trip and treks, he did not hesitate to knock on the doors of the masses and the closed temple doors, nor did he give up knocking on people's hearts. He firmly believed that the sincerity, goodwill, and persistence of a party-member leading cadre in solving practical problems and practical dilemmas for the masses will certainly be able to open up the barrier between the hearts of the people and eliminate those misunderstandings, prejudices, and hostilities that should not exist. He firmly believed that there was no spring that sustained warmth could not melt the snow and ice that covered the ground. Finally, when he ran about 100 times, the snow and ice cleared, and the earth revealed its original appearance - where there are ravines, where there are mud, where there are ups and downs, where there is darkness, where there is pain, where there is grievance... The next hundred trips to Amuhu were made to explore and find a way to bridge the gap, eliminate the barrier, and lead to the realm of flowers on the basis of the original.
If you can go back in time, and you look at Amuhu 40 years ago, 30 years ago, 20 years ago, you will find that you have suddenly entered another world, and its appearance, its order, people's ideas, behavior, completely beyond your imagination. Poverty is its first characteristic. Dilapidated houses, chaotic streets, livestock dung and garbage everywhere... Many people's houses are extremely dilapidated and narrow, there are no bowls and chopsticks in the home, there is no complete kang noodles, the kang is mostly covered with plastic sheets and torn paper, and the adults and children are also separated by a plastic sheet. People didn't have clean clothes and shoes on them, and they all looked like old horse gangs or cowboys in distress. In the village, when there is a wedding or funeral, the guests who help must bring dishes and chopsticks from their own homes, otherwise they will not be able to eat. People who are poor and have short aspirations have a bad state of mind and mentality, so they enter a vicious circle of poorer and more chaotic, more chaotic and poorer. If you don't have cattle and sheep, you go elsewhere to steal and rob. Almost everyone carried a knife on their body, for no other reason than to prevent Amu from suddenly breaking in and robbing cattle and sheep.
For many years, Amu's fierceness has been known far and wide, and almost everyone who runs outside gan, Tibetan, Qing, and Chuan knows that Amu is very powerful. Someone once asked the local Tibetans in Gannan who was more powerful than the people of Chebagou and Amu, and the locals gave the answer without thinking - or Whether Amu went to be strong. Some trucks that traveled between Gansu and Sichuan in those years passed through Amu to hu, heavy trucks had to climb a steep slope when they went through Amu, the speed was extremely slow, it took half an hour to pass, this half hour was the time for Amu to pick up people to unload the goods, no matter what was pulled on the car, as long as there was something on the line, what to unload, the unloaded goods villagers did not know, nor did they know the price. Because it is a stolen material, I am also afraid of being caught by the police, and I get it on the market as soon as possible, no matter what it is, the actual value is geometric, basically I can only change a few packs or one or two boxes of instant noodles to eat.
The biggest headache for the local government is the dispute over grass and mountains, and the armed struggle between villages basically occurs every year, and at most there are more than ten large-scale conflicts every year. Nanpan Village, Wanyou Village, Loulai Village, Anguo Village, Zadai Village, Jiang Village... There are about a dozen villages, and all neighbors have disputes. Among the many villages, Nanpan Village has the most abundant grassland resources, and this village is surrounded by many villages, because there are many neighbors and resources, and there are naturally more conflicts. Things in this world are always so disappointing, and resources and interests can turn the so-called highly civilized people into robbers, not to mention ordinary villagers in materially backward areas. Sometimes, this big village has to fight with six or seven villages at the same time. The group fight was extremely fierce, and a scuffle came down, ranging from many injuries to heavy casualties. The root cause of the struggle is still the question of survival and development. It is no wonder that the people of Amu go to huhu town often fight for a grassland, for various historical reasons, their resources are indeed a little small, and the per capita grassland area is just 50 acres. This is compared with the 200 acres of grassland per capita, the resource-rich village, it is obviously difficult to maintain a livelihood.
After Yu Chenghui came to Amu a few times, he found that this was one of the most special places in Gannan. Although the place is not large, but the transportation is convenient, whether it is road or railway, this is a necessary fortress between Ganchuan. If in the ancient era of cold weapons, this place should be a place of contention for soldiers; in the current information age, it is also an important hub for logistics and information. Easy access, extensive contacts, coupled with special historical origins and international background, special folk customs and regional culture, make Amuhu a sensitive and hard stone. Therefore, the problem of Amu's care has always been a hot potato in the hands of local cadres.
It's a fortress, and if Amu can't conquer it, the people won't have a peaceful and happy life. In the face of such a complex complex of contradictions and such a large and incurable lesion, what kind of attitude we hold determines the quality and quality of a cadre. Is it to retreat in spite of difficulties and leave the problem to future generations, or to summon up courage, courage to take responsibility, and determination to solve the problem completely?
Rise to the occasion. This is Yu Chenghui's consistent style, but the difficulty is also the situation that Yu Chenghui must face and endure. Do you think about it, a problem that hasn't been solved well for so many years is just one or two reasons? The positive pressure is put aside for the time being, just talk about the pressure behind you. Are there any faults of the rulers themselves among the contradictions? If there is, it is necessary to expose the shortcomings, it is necessary to expose the ugliness, it is necessary to judge, diagnose, and negate the past work to a certain extent, and to negate the past work, it will offend a large number of cadres. Thinking along this line of thought, you don't have to do anything, turn a blind eye to soothe, cover up for a few years, leave the hard bones to others, and slip away as soon as you turn around, but that is not Yu Chenghui's style. Seeing that the mountain does not climb and conquer, is it still Yu Chenghui?
Whether it is to be responsible, to be brave, to say that it is not to care about personal safety, it is good to say that it is good to be safe, yu Chenghui said that if he did it, he would do it in a down-to-earth manner, throw his body up, and put everything inside and outside his body up, which is completely a desperate sanlang. If you really want to solve the problem, why do you have to take care of a lot? Where is the time to look ahead? Fight! If you don't reveal the essence of the problem, if you don't diagnose what disease is accurate, how to operate? How to drug? Therefore, in one breath, he enumerated the "rip-off phenomenon" that caused Amu to go to all kinds of contradictions -- two skins in the relationship between the upper and lower levels, two skins in the relationship between cadres and groups, two skins in the relationship between the temple and the government, and so on. The existence of so many "two layers of skin" just left a gap for the infiltration of foreign forces. Immediately after that, he pointed out the crux of the problem: "Emphasize the maintenance of stability over the people's hearts, emphasize political and legal affairs over the united front, emphasize the living Buddhas over cadres, emphasize monasteries over townships and towns, and emphasize temporary over peacetime." ”
After diagnosis, pathological analysis should be done, and the deeper and more thorough the dialectical analysis, the more accurate and accurate the treatment plan.
The background of long-term petitioning work has enabled Yu Chenghui to have a very rich experience in mass work. It can be said that mass work is his "specialty," so as soon as the problem of Ah Mu is started, he already understands it in his chest, and the problem of Ah Mu Hu is still essentially a problem of the people's hearts and minds, which belongs to the nature of mass work: "The source is abroad, the roots are in the Dalai Lama; the problem is at the grassroots level, the difficulty is in the monasteries; the essence is in the people's heart, the core is in development, and the key lies in cadres." He found that there are still certain problems with the work style, concepts, and positions of many grassroots cadres. The work has not been done less, but the results have not been good, and they often complain that they are not pleased with their efforts and the masses do not support it; in the final analysis, the idea of the official standard is at work: they have not thought about problems and done things from the standpoint of the masses; they have not clearly calculated the account of mass work; they have not weighed the masses' viewpoint fairly, so that the masses are unwilling to open their hearts and minds to communicate with cadres, lay down their burdens to talk with cadres, and sincerely support cadres' work. If cadres do not have a good mentality of "comparing their hearts with their hearts and communicating with the hearts of the masses; thinking in a different position, and resonating with the masses at the same frequency," and cannot understand at the first time what the masses are thinking, hoping for, and complaining about, how can they open the hearts of the masses?
Over the years, everyone also knows that Gannan is in the forefront of anti-separatism, anti-infiltration, and anti-sabotage, and any small matter may "lead the whole body", and if it is not solved in time, it will become a major event affecting the whole state and even the whole province. In order to do a good job in maintaining stability in Gannan, the prefecture, county, and township working groups went into villages and households, temples, and houses to carry out various forms of propaganda and education activities; although they made painstaking efforts, because many cadres had improper methods, were rigid and rigid, and stressed policies, they would only read documents according to the script and "paint the scoop according to the gourd," thus greatly reducing the actual results of propaganda and education. What is even more serious is that due to the lack of work ability of some cadres and the masses, it is difficult for the propaganda work of the party's preferential policies to penetrate the mind and touch the heart, and some peasants and herdsmen and masses have even come up with the idea of "only taking the Communist Party's money and not buying the Communist Party's accounts." This is the embarrassment and consequences of not doing mass work.
After the pathological analysis is completed, it is necessary to prescribe the right medicine, how to solve the problem of Amu to go? How to resolve the grievances in the hearts of the masses?
Nearly 200 times of research, on the solution to the problem of Amu Dehu, Yu Chenghui seems to have already become a bamboo in his chest, and he has said several major principles with one mouth: "Pay attention to starting from the small places, let the masses find a sense of trust; start from coordination and communication, let the masses find a sense of subjectness; from the integration of the common hand, let the masses find a sense of belonging; start from the people to relieve worries, let the masses find a sense of dependence; start from satisfying the demands, let the masses find a sense of happiness." ”
Fang Zi is good, but in the end it is still on paper, it belongs to the unfulfilled wishes, and it belongs to the theory without practice. When it comes to the specific implementation link, every step is a hurdle, and every step requires people's sincerity and true effort. Where do I go to find every medicine? Can you catch real medicines, good medicines, and drugs of sufficient quantity and quality? Do people who decoct the medicine have the patience and confidence to slowly fry this medicine well? How well do you master the heat? Did you use your mind, your mind? Have you ever fried the medicine? What is the attitude of delivering the medicine to the sick after frying? Does the "patient" believe in your medicine? Willing to take... A series of links constrain the final outcome, and if one of the links goes wrong, it's hard to predict how it will end.
At that time, the question before us was not whether his formula was scientific or not, and whether the medicine he used was effective and effective. It seems that nothing can be discussed, because the masses and monks of Amuhu still refuse to let the cadres of the party and the government come closer. Don't say drink your "medicine", even your people are deeply suspicious. How to let them know your sincerity and intentions are all problems, let alone "open your mouth" and cooperate with you.
On that day, yu Chenghui had just left Amu to go to HuZhen when he received a phone call, saying that another non-governmental organization from abroad was going to come to Gannan to investigate the ecological environment. He knew that most of these so-called "civil society organizations" were not civil society organizations, and that there was a deep background behind the scrutiny. They did not come to Gannan for any kind of environmental protection, but mostly to infiltrate and subvert in the name of environmental protection. In recent years, one of the dalai clique's main points in attacking China has been the issue of environmental damage. In view of the environmental pollution and sabotage problems in the process of development and construction in Tibet-related areas, they have frequently spoken out and attacked, saying that we have destroyed all the sacred mountains and sacred waters of the Tibetan people, and all disasters and misfortunes have come from this. If we allow foreign hostile forces to wantonly smear for a long time, we will eventually be in a passive state, and how many good things we can do for the masses will also be obliterated by malicious attacks.
At this time, Yu Chenghui suddenly had an inspiration, as if he saw a glimmer of light from the thick clouds. Between the government and the masses, he suddenly found an important glue, that is, environmental protection. The Tibetan masses' concept of sacred mountains and sacred water coincides with our concept of green water and green mountains. As long as Gannan's environmental protection work exceeds the expectations of everyone, including foreign hostile forces, it will be the most powerful proof and counterattack, and it will also be the fundamental well-being of the people of Gannan. This is the need for the high-quality development of Gannan, the need for practicing Xi Jinping Thought on Ecological Civilization, and the need for the struggle against the enemy. On that surging afternoon, Yu Chenghui alone sketched out a blueprint for the "environmental revolution" in Gannan. Didn't the masses and the monks refuse to open the door? Start with sanitation, which no one can refuse, knock on their doors, touch their hearts, and lead them step by step to a more grand, open realm. Yes, he should start with a small environmental sanitation, starting with Gannan "no garbage in the whole region" to do an earth-shattering undertaking.
Starting small to do big things, it is most likely to give up halfway because of lack of understanding and persistence, so it especially requires enough time, endurance and confidence, and it is even more intolerable to be sloppy and slack. Yu Chenghui is well aware of the difficulty of this work, but there are really no other shortcuts to follow. Carefully assessing the surrounding humanistic environment and working environment, he decided to personally go into battle, lead the grass-roots cadres to work together, teach by example, teach them the secrets and methods of mass work, and open up a new situation in Gannan's work.
Let's use the two special fortresses of Chebagou and Amugou as a demonstration. Demonstrate what? The first is the positioning of mentality and posture. In terms of expression, Yu Chenghui said: "Just like the ears of wheat in the field, the lower the body, the heavier the bearing, the greater the harvest." In doing mass work, we must learn to look down with our eyes, take steps down, sink our bodies, stretch our tentacles downwards, and move our emotions downward; we must really go to the grass-roots level to hold hands with the broad masses, worship the masses as teachers, ask the masses for advice, and mingle with the masses, covered in dust and mud. ”
When it is expressed, it means that there is a bottom in the heart, and the process of mentality and understanding has been completed, but it is even more difficult to put it into practice and really make it. What does it mean for his car to travel 120,000 kilometers a year? It's not a simple journey, it's time, it's time, it's thoughts, it's energy. Since the launch of "no garbage in the whole region", he has spent most of his time at the grassroots level, on the masses. Some cadres in the temple are not used to eating it, And Yu Chenghui eats it when he brings it up; some herdsmen's homes are dirty, messy and smelly, other cadres live in the car, but he has to live in the herdsmen's homes... All he has done is nothing more than to let the masses see how far away the distance between him and the masses is, and not to be separated; to let the masses feel that the cadres are thinking and doing things for them, that they are busy, worried, planning, looking for a way out, and seeking well-being; and that the masses can feel the cadres' sincerity and enthusiasm for them. The heart is close, there is emotion, and there is trust and dependence. If he is willing to listen to you and believe your words, he will believe that the party and the government are sincerely saving them from their hardships; and he will judge which voice is true, which voice is false, which voice is good, which voice is evil in the midst of the multitude of voices. In this way, the question of "for whom and on whom" is self-explanatory, and the masses know that you are doing things for them, how can they not support you? How can you not turn your correct propositions into conscious action? Then, "listening to the party and following the government" is also a natural thing. (To be continued)
Ren Linju
He is a member of the National Committee of the China Writers Association, vice chairman of the Jilin Writers Association, and vice chairman of the Electric Power Writers Association. He is the author of: "Corn Land", "Grain Road", "The Form of Time", "This Mind and This Thought", "Tiger Howl" and so on. His works have been translated into English, Russian, Korean, Mongolian and other languages. He has won the 6th Lu Xun Literature Award, the 6th Bingxin Prose Award, the 7th Lao She Prose Award, the 2nd Feng Zikai Prose Award, the 1st Sanmao Prose Award, the 2014 Best Chinese Prose Award, the Changbaishan Literature and Art Award, the Jilin Literature Award, etc.
Source: Gannan Daily
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