However, people may not have noticed that this banner was erected by Song Jiang in history, or was it written by the author of Water Margin? People have different views on this issue. Some historical works are said to have been put forward by the Sung River Uprising, but others disagree. Because Song Jiang in history, even if it really existed, was a small number of bandits. They have never put forward a propaganda slogan representing their own political program. Because the slogan of "doing good for heaven" can't be found in the official history, and it can't be found in unofficial history's fiction, such as The Legacy of the Great Song Dynasty. "The Legacy of Xuanhe" only describes Song Jiang, Yang Zhi and others who fled hastily after killing, while Classical and others fled around after robbing the birth class. It is not an organized, purposeful and programmatic uprising, and certainly it will not put forward any political slogans. The slogan of "doing good for the sky" was first seen in Yuan Zaju. Song Jiang confessed in Li Kui jy Negative Classics: "There are seven words on the apricot yellow flag,' Save the people for the sky'." "The Record of Striving for Grace" also wrote: "On the edge of the Loyalty Hall, raise the apricot yellow flag and write' Song Gongming is the sky'." It can be seen that the story of Liangshan Sung River started from Yuan Zaju, which changed from rebellion and absconding for individuals to armed action organized for some political purpose. The state is the inevitable product of coordinating and balancing the interests of all social strata. For this, the small producer class headed by Mozi does not deny it. Mozi believes that when there is no country, society is chaotic. Everyone plays a trumpet and plays their own music. One person is righteous and ten people are righteous. Everyone uses his own truth to deny the truth of others, so that it is difficult for fathers and brothers to get along with each other, and the people are in danger. So it is necessary to organize the country and set up a head of government (see Mozi Shang Tong). But Mozi did not show blind obedience to the son of heaven who represented state power. He believes that the behavior of the son of heaven itself is not a standard to evaluate himself, and there is a will heaven above the son of heaven, that is, God. This providence is the will of the interests of small producers. Mozi said: "Those who follow God's will, those who love each other and benefit from each other will be rewarded;" Those who go against God's will should not do evil, and stealing from each other will be punished. "(Mozi Tianzhi) That is to say, the standard for evaluating the quality of the son of heaven is to see whether he conforms to the will of small producers. Those who comply will be rewarded, and those who violate will be punished. This punishment comes from two aspects, one is God. Mozi believes that ghosts and gods not only exist, but also have the ability to surpass ordinary people. The wisdom of ghosts and gods is better than that of saints, and the hearing and seeing of the deaf are better. One of the manifestations of its ability is that it can supervise the son of heaven on behalf of God. "The son of heaven is good, and God can reward him; Emperor violence, heaven can be punished "("Mozi Tianzhi ") the reward of ghosts and gods, no small must be rewarded; The punishment of ghosts and gods, no big will be punished "("Mozi Ming Ghost "). Xia Jie, Shang and Zhou Dynasties, Zhou Youwang and Zhou Liwang are all examples of being punished for being proclaimed emperor. Another aspect of punishment is manpower. Although Mozi did not explicitly put forward the idea of teaching the son of heaven by manpower, this idea was already implied in his thoughts. Contrary to the Confucian view of "fear of life", Mozi put forward the idea of "non-life", arguing that the rich and the poor, the heavens and the young are not determined by fate, but can be changed by human resources. This is the motive of ancient Xia Mo Group to help the weak and eliminate violence. On the surface, Mozi pinned his hopes on ghosts and gods who can represent the interests of his class, which is illusory, and his thought of respecting gods and gods is also contradictory to his concept of "lifelessness", but if we can find the connection point behind these illusions and contradictions, it is not difficult to understand its value. This connection point is the spirit of fighting for the interests of the people. Both Confucianism and Mozi talk about destiny, but the destiny of Confucianism is used to scare people, and Mozi's destiny is the embodiment of people's interests. Therefore, although it is illusory, it can give great spiritual strength to the general public and has a wide and in-depth influence among the people. Therefore, it is not only inconsistent with the people's idea of resisting fate with strength, but also has the same effect. This is the ideological origin of future generations' green forest undertaking taking fate as its responsibility and caring about social politics. The banner of Liangshan's "doing good for heaven" in Water Margin is undoubtedly the product of the influence of these Moxia thoughts. If Liangshan won the vote of Emperor Dasong, it was obviously a vote of no confidence. In their view, "the court is unknown, conniving at treacherous court officials, flattering autocratic power, flooding corrupt officials and framing the people of the world" (back to the sixty-fourth). All the heroes in the book are forced to go up the mountain, which is a painful process. These are enough to make the Song Dynasty emperor have the conditions to be a violent son of heaven against Mozi's will, and naturally he should be punished. They gathered in Liangshan, which is a manifestation of obeying God's will and resisting fate with strength. Interestingly, Liangshan heroes not only use their own strength to fight against fate, but also know how to use the divine power of heaven like reading Mozi. Several times in the book, I wrote that Liangshan heroes prayed for the protection of the gods, and also wrote several times about the tactics of calling the shots. Especially, Song Jiang received a book from Xuan Nv in Huandao Village for nine days, and handed it to him face to face, which vividly wrote the interdependence between Song Jiang uprising and the protection of the gods, which was very symbolic. Liangshan heroes rightfully put forward slogans such as "opposing the enemy of Emperor Dasong" and "killing Tokyo to take the bird seat", because they felt that providence, gods and fighting spirit were supporting them, so they were heroes like cattle. After understanding the meaning of "heaven" in "doing good for heaven", let's look at the meaning of "Tao". This "Tao" is the utopian ideal such as "universal love" and "Shang Tong" advocated by Mozi. In this utopia, "everyone in the world loves each other, the strong don't hold the weak, the public doesn't rob the widowed, the rich don't bully the poor, the expensive don't be arrogant, and the deceitful don't bully the foolish", "the old man who has no wife will be nursed to his death; Provide shelter for the young, weak and orphans who have no parents to grow up "(Mozi fraternity). People who have read Water Margin will immediately find that Liangshan's social ideal of "in all directions, with different surnames" is strikingly similar to Mozi's utopian design. Of course, the realization of this ideal state still needs their practical efforts. Brilliant victories, such as outwitting the birth program, beating Zhuzhai, Pingzeng Toucheng, two victories over Tong Guan and three defeats against Gao Qiu, are the cornerstones for this ideal realm.