The book "On Balance" was written by Wang Chong of the Eastern Han Dynasty, and was written about three years after Emperor Yuan of Han Zhang. "On Balance" is Wang Chong's representative work and an immortal atheist work in Chinese history. There are 85 surviving articles. The book is called "the truth of the ancients, the strange book of the secular Han." "#国学 #
The Confucians talk about Taiping Ruiying, all say that the qi and things are outstanding, the grass, the liquan, the xiang [wind], the manna, the jingxing, the Jiahe, the , the pods, the genus of Qu Yi; also say that the mountains are out of the car, the Ze is out of the boat, the men and women are different, the city has no two prices, the cultivators give way, the walkers give way, the white does not mention the wreckage, the guanliang does not close, the road is not plundered, the wind does not sound, the rain does not break, the wind is five days, the wind is ten days, and its flourishing is to the Yellow Dragon, the Donkey, and the Phoenix Emperor. The words of the Confucians are exaggerated and exaggerated. Reyn's thing, with or without. The genus of the Fenghuang Emperor and the Qi Qi, the Great Rui is more certain, and must not be added; its Xiao Rui is likely to be more than that. Husband wind and rain dew, should be and suitable. Say that its [wind] xiang, manna, the wind does not sound, the rain does not break the block, but also; it is said that it is a wind for five days, and a rain for ten days. Although the wind and rain have passed, it cannot be as many as five days and ten days. Words are irrelevant to men and women, and the market price is not deceitful, but also; the words are different, there is no dual price, and praise is also. In times of peace, wouldn't it be better for men and women to do their own thing? Isn't it better to go all the way, and to be different? In times of peace, there are no merchants, and if there is, they must seek convenience as a business. Buy something anything and don't ask for cheapness? Selling goods Is not expensive? If there is a heart for nobility, there must be a two-valence language. This is all true, and the praise is exaggerated. The genus of Ruofu, Pod, and Quyi is nothing. Why? He who speaks of truth has nothing to do with the peace. Confucian words are born from the cook, and the self-grown meat in the kitchen is as thin as a shape, shaking the drums and the wind, and the cold food makes it unashamed. Although the qi of the husband taiping is harmonious, he cannot make the kitchen raw meat think that it is cold. If this can be done, it will enable the grain to grow on its own, without the need for man to do it. If you can make the kitchen raw meat, why not make the rice steamed by itself and the fire spontaneously combusted on the stove? Whoever gives birth to food and wants to blow food with the wind, why not make food unashamed, why should he be born with the wind? If the kitchen can grow on its own, then what happens in the ice room and re-cut the ice to be cold? Man summer moon, must shake it with his hand, and then produce wind, hold it from the hand, so as to be a strong wind, do not agitate, words breast drum, can also? The wind is a drum, and the wind does not move. From the hand wind, it is enough to be cold in the kitchen, why should it be preserved? Shiyan Yan Prince Dan makes the sun again, the sky rains millet, the black white head, the horse raw horn, the kitchen door [wood] elephant raw meat foot. If it is false, then the words of the five shoulds, and so on, I am afraid that there is no truth. The Confucians also said: The ancients were born in the middle of the steps, and the moon was born on the day of the moon, and the fifteenth day and the fifteenth pod; on the sixteenth day, the day fell, to the moon obscure, the pod was exhausted, the moon was born, and the pod was revived. The king looks at the pods to the south, and knows the number of days, and does not need to bother with the calendar to know it. Since the husband can give birth to pods as the number of days, why not make the pods have a day name, and the king will know the name of the day when he sees the word of the pod? Knowing the number of days, not knowing the name of the day, judas restoring the calendar and then knowing it, is the king looking at the day, then it is more annoying to disturb the life of the pod, can it be blessed? Fu Ye, the fruit of the grass, the pod of the bean, the spring and summer have not been born, and their birth will be in the late autumn. Winter moon is cold, frost and snow are zero, everything is dry, Confucian dare to say that Pod Da Dong alone does not die? If it is born and dies with all things, and the pods are formed and the late autumn is formed, then the pods must be inspected in the autumn and autumn, and the cases must not be filed at three o'clock in the spring, summer, and winter. And on the fifteenth day of the month, fifteen pods are born, on the sixteenth day the pods fall, on the twenty-first day the six pods fall, the pods are abandoned, and they cannot be counted, just as the number of days is not counted, it is a hard work, not a good blessing. Let the pod be born in the hall, and the king sit in the house, and look at the pod to know the number of days, and the bandit is said to be good. Imabari was "born out of the middle of the stairs" and was born in the hall. In the Hall of Kings, Mozi called Yao and Shun three feet high, and Confucians thought they were inferior. If, in the hall of three feet high, the pod is born under the steps, and the king wants to see his pod, and he cannot see it from between the households, but must look at it in the hall, but know the number of pods. The husband looks up at the pod under the hall, and sits on the day of the hanging calendar, and looks at the sight of it? The heavenly beings, who want to entertain the king, must be aware of the number of days, and they are also tired of being troubled. And the pods, the grass, the hall of kings, the day and night, the ancients, although the quality, the palace, the grass is born, and the pods are born and the people have to go through the months? And whoever has a few days and one or two wants to know things in a timely manner. In ancient times, there were official calendars on the Lord's Day, and what happened to the king and counted himself? In the four hours of Yao Waiting, the four stars of Fate Xi and Cha Cha are in the air of the time, and the four stars are the most important, and they do not look at it, and the self-inspection pod takes a few days. The Confucians also said: At the time of the Taiping, Qu Yi was born at the end of the court, and if the grass was like a grass, the lord referred to the Yu people, and the Yu people entered the dynasty, and qu Yi ting pointed to it at the end of the court, and the holy king knew where the Yu people were. Fu Tian can give birth to this thing to refer to the Yu people, not to make the Holy King's nature self-aware, or if the Yu people are not born, they will regenerate a thing to indicate it, and what heaven is not bothered? The Holy King is no better than Yao, Shun, Yao, Shun's rule, the most peaceful. That is, Qu Yi was already born at the end of the court, and the Yu people came to refer to him, so why did Shun find it difficult to know the Yu people, and make Gao Tao Chen know the art of the people? The Sutra says, "If you know people, you will be wise, but the emperor will be difficult." "Man contains the five constants, the sound and breath are communicative, and they still cannot know each other." Qu Yi, Cao Ye, An Neng Zhi Yu? As the Confucians say, it is the time of peace, and the grass and trees surpass the sages. There are right and wrong in prison lawsuits, and there are merits in human feelings, so why not make Qu Yi accuse those who are not straight, they will listen to the lawsuits painstakingly, and the three people will break the prison? The grass of therefore is the grass of the husband Quyi, or the time is nothing and empty words are born, or the time is real and the false words can be pointed, if the can be pointed, or when the grass sees people and moves. The ancients are simple, and when they see the movement of the grass, they can refer to the words, and if they can refer to the people. The Dust of The South, thrown to the ground, its guide. The worm of fish and flesh, the north of the gathering place, the nature of the husband worm is also. Imakusa can refer to, and also nature also. The sage can refer to the grass, and the declaration says: "At the end of the court, there is Qu Yi who can refer to the Yu people, "those who have treacherous intentions, then they are transgender and easy to manipulate, and they are loyal to the righteous deeds, and the Yujin Fu court paints Gao Tao, < Jiao Gui >< Horned Tiger > Ye."
Confucians say cloud: < horned tiger >, one horned sheep also, sexual knowledge is guilty. Gao Tao governs the prison, and those who suspect his sins touch the sheep, and those who are guilty touch it, and those who are not guilty do not touch it. Skye was born with a horned sacred beast, helping the prison for testing, so Gao Tao respected the sheep and sat up. This is also a magical ray of things like that. Yue: Fu Qi< Horned Tiger > is also a compound yizhi language. The two horns of the sheep, the < horned tiger> one horn, the body is damaged by the group, not as good as the many, how can it be strange? Turtle three-legged energy, turtle three-legged benefactory. The case can be the same as the benefactor, but not the turtle with four legs; how can a sheep with one horn be sacred to a bird with two horns? The fox knows the past, the magpie knows the coming, the parrot can speak, and the nature is one, not two. Or when the < horned tiger > nature, it can touch people in vain, but it may not be able to know the sinner, Gao Tao wants to help the government, and the evil victim is not disgusted, because the < The horned tiger >< the horned tiger > touches the person, and the desire to fear the person does not commit, the house of sin, the toothless and the uncomplaining. If the < horned tiger can be called a god> then all the disciples of the fox are gods. Witches know auspiciousness, take advantage of people's misfortunes, and there are no others. If the < horned tiger> is called a witch, then why should a witch be good? The Stuarts want to do things to establish a god also. Shi Shang's father, Sima Zhou, cut the master down to Mengjin, and the staff held the axe and called it: "Cangwu! Kurasaki! "The cang [兕], the beast in the water, is good at overturning the man's ship, because the gods are transformed, and they want to make the rapid crossing, not the rush to cross, and the cang [兕] harms Ru, then the < horned tiger > and so on." There is this foreign body in the river, floating from time to time, a body of nine heads, people fear evil, may not cover the boat of man, Shang Father's river has this foreign body, because it is threatening the people. Fu < Horn gui>< horned tiger > offender, Yu Cang [兕] of the boat, covered with a false name, no real effect. People are afraid of strangeness, so the emptiness increases. It is also said that there are jingxing at the time of taiping. The Shang Shu Zhonghou says: "Yao Shi Jing Xing is seen in Yu Yi. "Fu Jing Xing, or Shi Wu Xing, The Great Age Star, Tai Bai Also." At that time, the star of the age and the too white line are in the degree, the ancient quality can not push the five stars, do not know what the star of the year and the white are like, and the big star is called the jing star. The poem also says: "There is Enlightenment in the east and Chang Gung in the west." "Or the recurrence of the stars, too white also." Or when dusk is seen in the west, or when the morning is in the east, the poet does not know, then the name is Qiming, Chang Gengyi. However, Chang Gung and Jing Xing are the same, both five stars also. At the time of the Taiping, the sun and the moon were shrewd. Five stars, the sun and the moon and the like, Taiping has more stars, can there be more sun and moon? Poets, laymen also; at the time of "Zhonghou", the quality of the world is also. I don't know the stars. At the time of Wang Mang, Taibai was as fine as a half moon, so that those who did not know the stars saw it, and they were also renamed Jingxing. The Erya Shi Shi Zhang says: "Spring is the occurrence, summer is the long win, autumn is the harvest, and winter is tranquility." The four qi and the stars. "As "Erya" said, Jingxing is the name of the four times and the qi, and I am afraid that it is not the great star of the heavens. The book of "Erya", the teachings of the "Five Classics", so the Confucians observe it together, and do not believe in it, and even more call the big star a jingxing, is it different from what the Confucians say? The Erya also says: "When the dew falls, all things are good, and it is called the liquan spring." "Li Quan is called Manna Ye. The present Confucians say that the spring comes out of the ground, and its taste is sweet and sweet, so it is called the li spring. The second is far away, but it is not known. The case "Erya" and "Shi Shui" chapter: "Quan Yi yi yi yi The sill spring is coming out, it is coming out, it is gushing out, and the fertile spring is hanging out, hanging out, and coming out. "It is a difference between the spring and a different name." When the time of peace was made, more liquan came out of the earth, and when it is said in this chapter, why is it contrary to the "Fourth Chapter of Interpretation", saying that the nectar is liquanhu? If this is the case, the Confucian words of the liquan come out of the ground, and the taste of the nectar is very sweet, and it is not possible to do so. Confucianism: "The Greatest Of the Tao, the Sun and the Moon are shrewd, the stars do not lose their deeds, the wind rises, and the nectar descends." "Rain [Ji] and the yin and the yin are called sweet rain, not the taste of rain." According to this, the manna must be said to be suitable for nourishing all things when it descends, and may not be dewy and sweet. There are also dew sweets that taste like honey, and there is a peaceful response, and the nectar that does not nourish all things. Why? The nectar is like a honey eater, touching the trees, not the grains. Those who are not willing to taste dew, when they are under it, the land is moist and wet, and everything is wet. In this way, "Erya" is close to reality. According to the words of "Erya", the test is in things, and the dew of the sweet taste of the case is under the tree, and the tree that is observed cannot be lush in the wood that is not there. However, the nectar of today is different from the so-called nectar of "Erya". If you want to test the nectar of "Erya", with all things ripe, and disasters do not arise, then this nectar descends to the test. Under the nectar, it is a liquan spring.
When confucianism talks about xiangrui at the time of the Taiping, it is said that the ruiqi and auspicious objects at that time were outstanding and abnormal, such as zhucao, liquan, xiangfeng, ganlu, Jingxing, Jiahe, Baopu, pod, and Quyi. It is also said that there are sacred chariots in the mountains, sacred horses appear in the water, men and women go their own way, there are no two prices in the market, the fields are receded, the people who walk give way to each other, the gray-haired old man does not walk with things, the bridge at the pass does not have a checkpoint, there is no robbery on the road, the wind is soft enough not to let the branches make a sound, the rain does not wash away the soil, the wind blows once in five days, the rain is once in ten days, the Ruiying things are extremely beautiful, and there are yellow dragons, unicorns, and phoenixes. Some of the vulgar talk is too beautiful to be practical. Ruiying things, maybe there may not be. Speaking of phoenixes, unicorns and other such things, because these are obvious great auspicious rui, there is no need to exaggerate the embellishment, and the signs of those small things are probably not true. The wind and rain should have been reconciled at the right time. It is okay to say that the gentle wind and dew are sweet, the soft wind does not make the branches sound, and the rain does not wash away the soil; it is exaggerated to say that it is windy once every five days and a rain in ten days. Even if the wind and rain come at the right time, they cannot be completely stipulated according to the number of five days and ten days. It is okay to say that men and women do not offend each other, and that the market price does not deceive each other; it is an exaggeration to say that men and women go their separate ways and that there are no two prices in the bazaar. In the time of peace, will another road be built for men and women? Without building another road, how can men and women walk on the same road, how can they go in different ways? When there is no peace, there are no merchants, if there is, it will inevitably take making money and profits as the purpose of doing business, how can you buy things without asking for cheap? How can you sell something without selling it for a high price? If there is a desire to sell expensive and buy cheap, there must be words of bargaining. This is all a fact that has been done, and the vulgar exaggeration is more than reality. Such things as Pu Pu, Bao Pod, Qu Yi and so on, probably there is none. What to prove it? It can be explained by the actual situation that these things did not exist at the time of the Taiping. It is said that the kitchen grows in the kitchen, which means that it grows in the kitchen itself, as thin as a fan, shaking to produce wind, so that the food cools, so that it does not rot and change its taste. Even if the Taiping Qi is harmonious, it cannot make the kitchen grow a puddle and use it to cool the food. If this is the case, then the grains can be grown on their own, and there is no need for people to plant them. Taiping Qi can make the kitchen grow its own, why not let the rice itself steam in the koshiki, and the fire burns in the stove itself? Whoever grows a pu, wants to use it to fan the wind to cold the food, why not let the food itself not rot and taste? Why grow a to blow cold food? The kitchen can grow its own, so why should the ice room collect ice to refrigerate food? People hold fans in the summer and have to shake the fans with their hands before they can produce wind. Gently hold the fan in your hand, facing the strong wind, the fan will also shake. It is still okay to say that the pu itself will shake, but it will shake only if there is a wind; without the wind, it will not shake. Since the handle is relaxed and waits for the wind to come to the fan before shaking, then the wind itself is enough to cool the food in the kitchen, why should it be fanned? According to the legend in the world, Prince Dan of Yan made the sun tilted westward back to the middle of the sky, the sky was raining, the crow's black head became a white head, the horse's head grew horns, and the wood elephant carved on the kitchen door gave birth to flesh feet, commenting that since it was a false statement, then the legend about The Dragon Pu, just like the above five kinds of induction legends belong to the same category, I am afraid that there is no such thing. The confucian also said: "In ancient times, the pods grew along the sides of the steps, and at the beginning of each month, a pod grew out of a day, and by fifteen days there were fifteen pods, and from the sixteenth day onwards, one pod fell every day, and by the end of the month all the pods had fallen." On the first day of the second month, a pod grows again. Emperor Wang nan sat and watched the growth and fall of the pods, he knew the number of days, and did not have to bother to check the calendar to find out the date. "Since the heavens can make the pod grow as a thing to count the days, why not let each pod have the name of the day on it, and the emperor will know what day it is when he sees the words on the pod?" Just know the number of days, do not know the name of the day, but also to look at the calendar and then can know, so that the emperor to see the day is not more troublesome and unclear, the growth of the pod, how can it bring blessings? The pod is the fruit of the grass, just like the bean has a pod. There are no pods in spring and summer, and the pods must be produced in late autumn. Winter is very cold, frost falls and snow falls, everything withers, can the common confucian say that only the pods do not die in winter? If it grows and dies in the same way as all things, the pods can only grow in late autumn, so that the pods can only be examined in late autumn, and cannot be examined in the three seasons of spring, summer, and winter. Moreover, fifteen days of fifteen pods, on the sixteenth day began to fall pods, on the twenty-first day fell six pods, the fallen pods have been scattered and died, it is impossible to get its number, but also need to calculate the number of pods that have not fallen to know the number of days. Such hard work is not a useful natural help. If the pods were born in the temple, and the king sat between the doors and windows, observing the growth of the pods to know how many days there were, it would be almost beneficial. Now it is said that the pods grow along the steps, that is, they grow under the temple. In the king's hall, Mozi said that the halls of Yao and Shun were three feet above the ground, and the Confucians thought that this was too low. If the temple is like this, the hall three feet above the ground, the pods grow under the steps, and the king wants to see these pods, but he cannot see them from between the doors and windows, and he must go to the front of the hall to see it, so that he can know how many pods there are. Get up and look at the pods under the hall, which is more convenient than hanging the calendar near the king's seat and the king can see it when he looks to the side? The natural auspicious thing is to make the king happy, you must get up to check to know how many days, this is the innate trouble of things to add to the emperor's burden. Moreover, the pod is a kind of grass, the king's hall is where he will sit sooner or later, although the ancient people lived simply, in the palace, the grass will be hoeed off, how can it grow pods and let people count it from the beginning of the month to the end of the month? And all the purposes of counting the number of days are for the purpose of remembering. In ancient times, there were historians in charge of the calendar responsible for keeping the day, so why did the king personally count the pods? Yao wanted to determine the day of the middle part of the four seasons, so he ordered Xi and the four of them to observe the four stars to determine the four hours and solar terms. Observing the appearance of the four stars is of great importance, and the king does not observe it himself, but will he personally examine the pods to calculate the days? The Confucian also said: "At the time of the Taiping, Qu Yi grew under the steps of the temple, shaped like grass, and mainly indicated who was a you person. When the Yu people entered the imperial court, Qu Yi pointed him out under the steps of the hall, and the Saint King knew where the Yu people were. "Heaven can consciously grow this kind of thing to point out the Yu people, not to let the Holy King be born to recognize the Yu people, or so that the Yu people cannot be born at all, and must give birth to another thing to point out the Yu people." Why is Heaven so not afraid of trouble? No one among the Holy Kings could surpass Yao and Shun, and when Yao Shun ruled, the world was the most peaceful. If Qu Yi had already grown up under the steps of the palace himself, and when the Yu people came, they pointed out to let people know him, then what difficulty did Shun have for identifying the Yu people, and let Gao Tao state the method of identifying good people and bad people? The scriptures say, "It is wise to understand people, and it is difficult for even Shun to do this." "People contain the breath of the five constants, and the breath of language communicates with each other, and they still cannot understand each other. Qu Yi is just a kind of grass, how can we understand who is a youren? If this statement of confucianism is correct, then at the time of the Taiping, the wisdom of the grass and trees surpassed that of the sages. There is always a right and a wrong in fighting a lawsuit, and as far as human reasoning is concerned, there are also reasons and reasons, why does heaven not allow Qu Yi to directly point out the person who is wrong and reasonable, but must go to great lengths to listen to the appeals of both sides, and wait for three days after the verdict to be convicted? Therefore, Qu Yi's grass may not exist at all but is fabricated out of thin air, or perhaps there is such a grass and it is fabricated to say that it can point out the people. Suppose that this grass can refer to people, or it may be that this grass is born to move when it sees people. The ancients thought was simple, and when they saw the moving grass, they said that it could refer to people, and they said that it could point to people. The Spoon of the Rock, put it on the ground, its handle can point to the south. The small insects that grow after the rotting flesh of the fish crawl north after falling to the ground, which is the nature of the insects. Now grass can refer to people, and it is also natural. Because the grass can refer to people, the saint preached: "There is a quyi under the steps of the temple, and it can point out the people." "Those who have a treacherous heart among the hundred officials and courtiers each change their character and conduct, and become loyal and upright. It's like now there are paintings of Gao pottery and Yao in the yamen... To intimidate sinners as well.
The confucian said, "A man is a horned sheep who is born to recognize sinful people." Gao Tao tried the case, and for those who suspected guilt and were difficult to be sure, let the sheep touch him, and if there was a sin sheep, they would resist, and the innocent sheep would not resist. This is probably a unicorn monster born by heaven to help the judge examine the doubtful case, so Gao Tao respects the sheep and must serve it at all times. This is something like the mysterious and peculiar Ruiying. Wang Chong said: The statement about Qu Yi is still a repetition of what Qu Yi said. The sheep originally had two horns, but the sheep had one horn, and the body was mutilated with the ordinary sheep, which was not as good as the same kind, what magic was there? The three-legged turtle is called "Can" and the three-legged turtle is called "Ben". The investigation can be no more miraculous than the four-legged turtle and turtle, how can a sheep with one horn be more sacred than a two-horned sheep? Orangutans can know the past, magpies can know the future, parrots can learn to speak, these beasts are born with a skill, and can not have a second skill. Maybe the nature of the prisoner can only touch people, not necessarily know who the sinner is, Gao Tao wants to deify things to help him deal with government affairs, and hates that the sentenced people are not convinced, so they use the law... To sentence a person by touching a person with a horn means to make people fear it without breaking the law, and those who have been sentenced will not have resentment for the rest of their lives. Animal nature has something to know, and if you think that it can touch people and say that it is magical, then orangutans and the like should be magical. Wizards can know auspiciousness, they predict bad luck for people, and no one does not see it that way. If the witch is also said to be a kind of witch, then what magic is there about witches that deserve praise? It's all about people trying to deify things in order to indoctrinate them. Shi Shang's father, Sima of the Zhou Dynasty, led an army to fight against the King of Qi, reached the Mengjin Ferry, held the flag, and ordered his subordinates to say: "There are cangs in the river!" "The barn is a monster in the water, good at overturning the boats that people are riding. Master Shangfu wanted to use divine power to encourage the soldiers, wanting to tell them to cross the river as soon as possible, saying that if they did not cross the river quickly, Cangwu would harm you, which was also a repetition of the saying about Qi and the like. There is this strange animal in the river, sometimes floating out of the water, with nine heads on its body, and people are afraid and hate it, but in fact, it does not necessarily overturn the boat that people are sitting on. Because there was such a strange animal in the river, Shang Father used it to deter the soldiers. A person who can touch a sinful person, just as a barn can overturn a ship, is probably in vain and has no practical effect. People are afraid of strange things, so they exaggerate them out of thin air. The common Confucian also said that there was a Jingxing star at the time of taiping. The Shang Shu Zhonghou says: "In the time of Yao, there was a Jingxing star that appeared in the location where The House was located. "Jingxing, maybe it's five stars." The biggest of these are Jupiter and Venus. Perhaps at that time, it was the year star and the white star that ran to the position where the star was located, and the ancient people's mind simply could not calculate the degree of the five-star operation, and they did not know what the year star and the white star looked like, and the large and bright star was said to be a scenery star. The Book of Verses also says, "There is the Star of Dawn in the east, and the Star of Chang Gung in the west." "Maybe it's also the reappearance of the Year Star and the Taibai Star." Or appear in the west at dusk, or appear in the east in the morning, the poet does not understand, it is called the star of day, the star of Chang Gung. However, Chang Gung Star is the same as Jing Xing, and it is among the five stars. At the time of the Taiping, the sun and moon were exceptionally bright. Five stars belong to the same category as the sun and moon. If there is another star at the time of the Taiping, can there be another sun and moon? Poets are just ordinary people; the times recorded in the Book of Shang are simple times, and they do not understand the movement of the stars. When Wang Mang was in power, the white star crossed the sky and was as bright as a half-string moon, and if people who did not understand the movement of the star saw it, they would call it a jingxing again. The Erya Shi Si Shi Shi Says: "In the spring all things begin to grow, in the summer all things flourish, in the autumn harvest crops, and in winter all things are stable and quiet." The harmony of the four seasons is called Jingxing. According to the "Erya", Jingxing is the name of the harmony of the four seasons, I am afraid it does not refer to the big star attached to the sky. The book "Erya" is used to exegete the Five Classics, it is a book studied by Confucians, but they do not believe it, and also call the big star Jingxing, is it different from the Jingxing said by Confucians? The Erya also says: "When the nectar descends in time, all things are benefited by this, and it is called a liquan spring." "Li Quan is talking about manna. Now the common Confucian saying is that the spring water comes out of the ground, and its taste is as sweet as sweet wine, so it is called Liquan. The two explanations are so far apart that they are indeed not easy to understand. Examining the Erya Shishui Chapter: "The spring water appears for a while and then there is no longer called '瀸'. Fountain water spurts straight out. Coming out means spewing out. Wo spring water flows from above down. Hanging out means flowing out of it. "This type of spring water flows out differently, it has a different name. If, at the time of the Taiping, there was another liquan that flowed out of the earth, it should be mentioned in this chapter, why is it recorded in the chapter of the Four Hours of Interpretation, saying that the nectar is a liquan spring? If this is the case, it is not credible to say that the liquan spring flows out of the ground and that the taste of manna is very sweet. The confucian said: "Morality reaches the heavens, can move the angels, the sun and the moon are exceptionally bright, the stars do not deviate from the orbit of the operation, the auspicious wind blows, and the rain falls." "After the rain stops, the day after the cloudy wind blows This kind of rain is conducive to agricultural affairs is called sweet rain, not that the taste of rain is sweet." According to this deduction, manna must mean that when it descends, it just moisturizes and nourishes all things, and it is not necessarily that the taste of dew is sweet. There are also dews as sweet as honey, which are the auspicious rays that should appear when the Holy King is at peace, not the nectar that nourishes all things as mentioned in the "Erya". What to prove it? Look at the dew as sweet as honey, which is attached to the trees, not to the grain. Dews that do not taste sweet, when they fall, the land is all moist, and all things are blessed and universally benefited. According to this, the explanation in the Erya is closer to reality. According to the explanation in the Erya, the physical object is verified, and the sweet dew is inspected to attach to the tree, and the trees to which the manna has been attached are no more lush than the trees that do not attach the manna. However, what confucians now call nectar is probably different from what is said in the Erya. If you want to verify whether it is the nectar mentioned in the "Erya", the crops are full and ripe, and the disaster has not occurred as a criterion, as long as this standard is met, it is the proof of the decline of the nectar. The nectar came down, and this is also the liquan spring.