He didn't understand particularly that when this group of people gained freedom from the original Wen Mo or Yong Geng, such drastic changes would occur.

"It seems that they are really living for themselves now, aren't they? They don't live for Zanpu, for the Ruben, for the Domain, or for any Bodhisattva." Mu Di finally spoke, as if muttering to himself.

Several soldiers guarding him around him also tied the horses to the stumps and sat on the ridges, watching with interest at the work of people in the fields and the long clouds floating from the Qilian Mountains in the blue sky.

It seems that only Yuan Tongzhi, who was with him, was with him. At this time, Yuan Xingzhe no longer had to be as careful as before. He raised his head and could talk to Mou Di freely and honestly, just like in his brothers and friends. "Confucius in our Han area once said that the most urgent political situation is to make people (people) rich and live long; another Mencius once said that changing the fields and reducing their taxes can make people (people) rich; while Sun Qingzi (Xunzi) said that the king is rich (people), the overlord is Fuji, the only remaining country rich doctor, the country rich and the basket is rich, and the real treasury is rich."

"Who are they?" Moudi asked curiously and enthusiastically.

Yuan Tongzhi raised his lips cunningly and smiled, saying that they were all wise men who were concerned about the present world and thought about how to save the people and make the country better.

"Zen Buddhism said that the beginning of everything in the world comes from "fate". Then for karma, one must uphold a "lamp". As long as the lamp does not go out, one will eventually step out of the Dharma-Ending Age. Although I do not understand the principles you said by the practitioner for the time being, I think what they say is also a lamp, a lamp circulating in the Han area."

Then Moudi asked Yuan Tongzhi seriously whether he could read the classics written by Confucius, Mencius and Sun Qing, "I don't think I can save Xifan either Tantra or Bon religion. In the next life, the sacrifice of gods and ghosts is just a kind of drowsy anesthesia. When the medicine becomes weaker and weaker, the people will eventually wake up from the heavy pain. They will feel unbearable, angry, and overturn the lies carefully woven by Zanpu and the nobles." Then Moudi's face was pale, as if he was talking to himself, "That would be really terrible... Maybe the sages of the Han area can save Xifan."

But Yuan Tong smiled and replied very seriously: "With Gao Jigong here, he will never let you get in touch with these scriptures. Zanpu, you should study Zen Buddhism with peace of mind."

This answer disappointed Moudi very much.

Yuan Tongzhi finally pointed out a way for him: "It's better if you stay in Shancheng, just wait for what Mr. Ji does here immediately. You can observe carefully in secret. You will benefit for your whole life. This is for living classics."

At this moment, in front of Gao Yue, a large group of people were kneeling down. They were all sent by the Han people in Shan, Kuo, He and other states, namely "thieves". Most of them were native tyrants from Helong. After Xifan arrived, they turned around and became big landlords under the protection of Xifan, helping Xifan to build fields, carve and collect taxes, and they were all full of intestines.

To deal with this group of people, Gao Yue has some experience and "Xingyuan Experience".

"Thanks to all the elders, take Shanzhou as an example. With you here, the fields are intact, the water conservancy is still the same, and the livestock is well experiencing." Mr. Ji said this first.

But the "thieves" trembled even more violently. After the Tang army came, more than half of their property was seized by Wenmo's slaves, and now they have to deal with this Ji Gong. Ji Gong and the others have heard of him. They are said to be famous for being cruel. Everyone who is targeted by him will be ruined.

"So there is no need to exile if you kill me... Just punish me." Gao Yue touched his beard and said his punishment standards.

When the punishment was heard, the group of thieves looked a little relaxed, but it was probably too early to say that they would improve completely.

Because the "examination" mentioned by Gao Yue is the so-called "requesting the law in time, and using the law instead of punishment", that is, when the situation was difficult, the criminals no longer used the law and punished the crime, but could pay money and food to compensate for the crime. In the past, South Korea implemented this law when Xuanrun was in power, which accumulated a large number of materials in a short period of time and effectively reinforced the imperial court's rebellion.

In fact, this was not the Tang Dynasty, nor was it the original creation of Gao Yue. The Han Dynasty was popular in "redemption money". Sima Qian was convicted of the money if he could not pay the money (to some extent, it was also a model of redemption). Until the Qianlong period of the Qing Dynasty, Heshen also established a "crime-discussing silver" system, allowing criminal officials to use silver to compensate for their crimes. To some extent, he also helped the emperor seize some of the money from corrupt officials who went one after another, and used the ten major martial arts expenses of the old man.

This system sounds bad, but the money and food obtained from this are innocent and useful. Moreover, the current levying and punishment are not for officials, and the cost of the levying and punishment will not be passed on to the people, but for this group of thieves who cannot make waves, Gao Yue puts no psychological pressure on his implementation.

So Gao Yue asked Quan Deyu around him to draw a standard document for levying and punishing, and hang it in the lobby, so that all the thieves could see it with their eyes:

The amount of punishment is uncertain according to how big the official you have become under the rule of Xifan, and how much real estate you occupy, but usually 30% of the property is gone;

The people who sent them can get one tenth of their property;

Originally, when the Wenmo slaves rioted, they had already lost 50% of their property.

Come and go, they can only keep 10% of their property.

At the same time, Gao Yue also stipulated that this group of thieves would not be exempted from taxes, and would have to work to dredge rivers and repair bridges. As for the local king fields in Hehuang (the income belongs to Zanpu), the financial official fields and military fields were all confiscated, and Gao Yue was preparing to allocate them to the newly managed Tang army camp fields. As for the temples in Hehuang and Longyou, although Gao Yue did not confiscate their land, he also flew out documents and asked them to accept and buy money, and to transport a fixed amount of grain, fodder, oil and salt to the Tang army stations every year, and to destroy all the water bottles established by temples on rivers and rivers without authorization to ensure the irrigation of water for the people's farmland.

In short, in Helong, Gao Yue is now the maker of the law, the owner of the army, and the manager of the land. His vision is no longer just about restoring lost land, but connecting Anxi Beiting. He is more concerned about how the Tang family will gain a foothold in Helong after this conquest.

Behind the screen of the yamen office, Mou Di stared at the eyes and was quietly eavesdropping and observing what Mr. Ji did.

He saw that after dealing with complicated government affairs every day, this Ji Gong would stand in front of a huge map, carrying a rabbit-haired brush dipped in vermilion ink. When the commander-in-chief reported to him that when the five thousand cavalrymen who had previously set out to fight arrived at a certain place, Gao Yue would carefully outline a red circle at the place on the map.
Chapter completed!