requestId:68499ac0679a56.22995830.
Original title: Between Confucianism, Taoism and Buddhism: The forms, characteristics, and experiences of the three religions in the three countries to the late Qing Dynasty
Author: Han Xing
Source: Author Author Authorized Confucian Network, Original “Shenzhen Major Journal (Humanities and Social Sciences Edition)” 2019 Issue 2
Time: Confucius was the 2570th year of the third month of Jihai
Jesus April 9, 2019
Abstract
From the late Qing Dynasty to the late Qing Dynasty, the imperial court formed a political-oriented and religious-oriented relationship form with politics as the main and religion as the use of religion. The emperor was generally in the position of initiative and dominance over the three religions. During the past, the imperial court gradually formed a basic form of the three religions that used the three religions together, mainly Confucianism, and assisted by Taoism and Buddhism. In the process of the evolution of the three religions, the Confucian humanistic sensibility was used as the background color, which made the two religions of Taoism and Buddhism also imprinted humanistic marks, and formed the main color adjustment of the humanistic spirit of China’s civilization. During the reign of the emperors, most of them understood the establishment of the main position of Confucianism first, and used a variety of adjustment skills to promote the integration of the three religions rather than to contradict each other. This realized the basic characteristics of Chinese civilization from the integration of the three religions to the integration of the three religions, and the integration of Chinese civilization has been integrated, integrated, and diversified. This can provide unhelpful historical borrowing for today’s Chinese political and political relations and handling of complex religious issues.
Keywords
Confucianism, Taoism, Buddhism; political and religious relations; three religions; humanistic sensibility; unity of the three religions
There were primitive religions in ancient China’s history, but the Chinese civilization between the Yin and Zhou dynasties had a humanistic transformation, and this humanistic transformation was completed by age. With the emergence of Confucianism, Chinese civilization has become a diverse and unified civilization format based on Confucian humanistic sensibility and divergent religious worship. Among them, Confucianism and Taoism are the three important civilizations in this civilization format. Confucianism, Taoism, and the concept of “Three religions” were compared and discussed first during the Wei Dynasty and Southern and Northern Dynasties. The history of the three religions, led by the court, developed from this. Under the three elements of Tao, politics and religion, the perspective of the political and education responsibilities of the courts to the Confucianism, Taoism and Buddhism from the perspective of the political and educational relations is to assess the relevant contents of the court’s attitude, policies, governance and other aspects of the three religions from the late Qing Dynasty, master the historical process of the interaction between the court and the three religions, and summarize the experience and teaching of the three religions. It is the main content of inheriting and developing the excellent traditional civilization of China, and it can also be used as today.China’s political and political relations and the handling of rehabilitative religious problems for unhelpful historical borrowing.
1. Under the three elements of Tao, politics and religion, the form of political and education, which is mainly political and education-based.
From the three countries to the late Qing Dynasty, the court, under the three elements of Tao, politics and religion, was the combination of politics and education, that is, the “unity of politics and religion” tradition with Chinese characteristics, was expanded into a remnant multi-directional relationship between the court and the three religions of Confucianism, Taoism, Buddhism and other religions, and formed a unique form of politics and religion. In terms of Taoism, because China is not a civilization landscape of monotheistic religions such as Christianity and Islam, but a metaphysical and supreme source of value with Tao or reason, the emperors of history all had clear Taoism. In terms of politics, the emperors of history all valued the balance of the three religions, the order of society, and the unity of the country, and seeking long-term peace and stability. They realized that the political system they represented should receive guidance from Taoism, be clear that Taoism is the foundation of politics, respect Taoism, and take the Way of Shun, which Confucianism provides as the highest political management idea, and make the domineering king a real political goal. Generally speaking, emperors can settle in politics and receive guidance from Taoism. But because they are also human beings, they have personal interests, personal shortcomings, and their own worship needs to be surrendered. In addition, the complex relationship between royal members, important officials of the court and different religions will affect the relationship between politics and education. In addition, the three religions of Confucianism, Taoism and Buddhism also gained political advantages in order to achieve self-development and prosperity, and would seek the emperor’s youth and support. In this way, it constitutes a reunion of political and religious interaction, but in general, it is a relationship that focuses on politics and religion. The important body is now in the leading position, and uses the three religions to assist the government and educate the society. If the three religions want to preserve and develop, they must rely on the support and support of the princes.
We can find that by sorting out the history of the three religions handling the relationship between the three religions in the Wei, Han, Southern and Northern Dynasties, the history of the court in handling the relationship between the three religions in the three countries, we can find that politics is the basis of politics and religion in China. Under the landscape of modern political civilization in China, the three religions must obtain the recognition and support of the emperor if they want to seek preservation and development and to win superior positions. Take the example of the teachings. During the Wei Dynasty and the Southern and Northern Dynasties, there was a fierce debate on the question of “Can Shamen respect the king?”, that is, whether monks worship the emperor or not. Confucianism advocates the teaching of the highest and inferior levels and the famous teachings of the Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Constant Const However, the religion born in India has a high social position. The believers worship Buddha Kamuni, and do not bow to anyone in the world, including kings and parents. After entering China, the teachings did not accept the famous teachings, and believed that the noble master was also a Buddha’s door, as long as the Buddha is supreme. In this way, the teachings do not simply influence the Confucian common and famous teachings, but also hinder the social order of ethics. Therefore, in the sixth year of Xiankang in Dongchen (340), Yu Bing, who assisted Emperor Cheng, “salted the emperor to send tribute to monks” (“Guanghongming Collection: Preface to Monks’ Walks”), and advocated the use of famous teachings and thoughts.However, please seek worshippers and the sand doors to worship the Lord. This aroused the dissatisfaction of many religious believers in the court and the singular Buddha’s dynasty, and a fierce debate broke out. In the sixth year of the Ming Dynasty of Emperor Xiaowu of Song Dynasty (462), a minister submitted a memorial to criticize the teachings and suggested that Shamen respect the emperor. Emperor Xiaowu followed this proposal and even refused to sting hard punishments to force the monk to submit, but was resisted by monks. After Emperor Xiaowu’s death, this policy ended. However, due to the power of the Northern Dynasty, the sect had to rely on the secular sect to gain room for development. For example, Emperor Daowu of the Northern Wei Dynasty used Shamen Dharma Fruit as the highest official of the Northern Wei Dynasty, the “Tao Ren Tang”. Faguo often accompanied Emperor Daowu to join him and was deeply loved by Emperor Daowu. He regarded Emperor Daowu as a Buddha of his time, and made all monks worship Emperor Daowu at a large ceremony. His explanation is, “The master of the human world is the master. I am not worshiping the emperor, but a Buddha.” (“Wai Book· Mr. Feng was invited by a friend at the last moment. Zhi”) The person who can promote the teachings is the current emperor. I am worshiping the Buddha with the authority of the emperor. In the Former Qin Dynasty during the 16th
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