introduction
The Jin Dynasty was a dynasty established by the Jurchens, an ethnic minority, which lasted for 119 years, which was slightly shorter than other dynasties in the ancient history of the mainland, but the length of time did not affect the thickness of its ancient ideological and cultural history on the mainland.
The three religions of Confucianism, Buddhism and Taoism are the three main sects that run through the ancient society of the mainland, guiding people spiritually and regulating their behavior. The Jin Dynasty inherited the connotation of Confucianism, Buddhism and Taoism in the Liao and Song dynasties, and combined it with the unique social status quo of the Jin Dynasty, so that the three religions were enriched and developed to varying degrees in the Jin Dynasty.
The three religions of Confucianism, Buddhism and Taoism in the Jin Dynasty not only had a profound impact on educating the people, stabilizing order, and maintaining system governance, but also had great significance to the subsequent establishment of the Yuan Dynasty and even other dynasties in later generations.
1. The three religions coexist and interact with each other
As the three major sects in ancient China, Confucianism, Buddhism and Taoism have become the source of ideology and consciousness of all dynasties since the day they were born or introduced, and have had an impact on rulers, scholars, literati, and ordinary people. The three religions coexisted in the Jin Dynasty and interacted with each other.
Specifically, Confucianism, Buddhism and Taoism in the Jin Dynasty showed the characteristics of Confucianism and compatibility with Buddhism and Taoism. Confucianism was the mainstream consciousness and official orthodoxy of the Jin Dynasty, and was highly valued by the rulers.
The emperors of the Jin Dynasty were deeply or shallow influenced by Confucianism, and compared with the emperors in the early period, the degree of Confucianization after Xizong was deeper.
The history books contain: "Xizong was intelligent when he was a child, and he was suitable for his father's southern expedition to the Central Plains, and was taught by Han Fang, a Yan person, and Chinese Confucianism. Later, he was able to give poems and dye Han, sing Confucian clothes, share tea and incense, play chess and play, and lose the old state of Jurchen. ”
It can be seen that Xizong was good at poetry and writing since childhood, familiar with Confucian classics, and quite Han manners, and Confucianism improved the literary quality and personal cultivation of the ruler.
Confucianism is also reflected in the Jin Dynasty's concept of governance. The rulers of the Jin Dynasty followed the concept of virtue in governing the country. Sejong once issued "The great weapon of the world is returned to virtue", "Hailing lost the way, and I gained it." But to cultivate morality, what is more than enough to worry", in order to emphasize "morality".
When selecting and appointing officials, Sejong believed that it was necessary to "put virtue first, talent and beauty first", and Jang Jong also clearly put forward the view that "officials have the ability to practice virtue and use them". The core pursuit of Confucianism is to teach people to constantly cultivate themselves and become virtuous people.
"Virtue" is rich in meaning, is Confucius said benevolence, righteousness, courtesy, wisdom and faith, gentleness, courtesy, frugality, loyalty, filial piety, honesty, shame and bravery, sincerity, diligence and elegance of the ultimate goal, so the rulers of the Jin Dynasty will be based on virtue as the basic concept of governing the country, which is essentially the manifestation of actively absorbing the essence of Confucius's thought.
Like Taoism, Buddhism also gained a foothold in the Jin Dynasty. Jin Taizong once greeted the statue of Zhan Tan and placed it in Yanjing Minzhong Temple (now known as Fayuan Temple).
During the reign of Xizong, he took a series of measures conducive to the development of Buddhism, such as honoring famous monks, engraved stone scriptures, and building temples.
It can be seen from this that Confucianism has penetrated into all aspects of the ruling group of the Jin Dynasty and has a programmatic guiding role in personal cultivation and governance.
At the same time, judging from the policies and measures implemented by the emperors of the Jin Dynasty towards Buddhism and Taoism, they were tolerant and accepting of Buddhism and Taoism, and even actively encouraged the development of Buddhism and Taoism in a certain period, so the attitude of the Jin Dynasty towards the three religions can be summarized as Confucianism and compatibility with Buddhism.
The direct result of the situation of the Jin Dynasty's predominance of Confucianism, compatibility with Buddhism and Taoism, and the coexistence of the three religions was the emergence of the trend of integration of the three religions. Confucianism, Buddhism, and Taoism, while maintaining their own unique ideological implications, also embraced the words of other schools to enrich and develop their own religions. Among them, the consciousness of the integration of the three religions of Taoism is the strongest.
Chongyang Zhenren, the founder of Quanzhen Dao, took the integration of the three religions as the founding criterion, and clearly put forward the view that "all legislature must be named after the three religions". As long as the church is founded, it must be named after the "three religions", so as to show its founding philosophy of the integration of the three religions.
In addition, the integration of the three religions is also manifested in the emergence of scholars and literati who are proficient in the three religions, among which Li Chunfu is the most representative. Liu Zuqian once said: "The public is erudite and understands the dialect of Buddhism." ”
and "Zhongzhou Collection" contains Li Chunfu's own words: "Since the day of the child, he is not busy, and he is omniscient in the book, and in Zhuang Zhou, Lie Yukou, Zuo's, and "Warring States Policy" are particularly long, and the text can be slightly similar. After the age of 30, he read all the Buddhist books and could understand their subtleties. It is not difficult to see from other people's accounts and self-reports that Li Chunfu is well-versed in three teachings, has profound knowledge, and has read a lot of books.
The second and third religions have their own specialties, and each family has its own strengths
The coexistence of Confucianism, Buddhism and Taoism in the Jin Dynasty promoted the integration of Confucianism, Buddhism and Taoism to a certain extent, and each religion embraced the words of other schools to enrich and develop its own religion.
Although the three religions are inextricably linked in terms of doctrine, doctrine, and canons, they have their own emphases in terms of ideological implication and proposition connotation, so the parallel existence of the three religions in the Jin Dynasty enables the audience to obtain different levels of ideological nourishment from different sects.
As far as Confucianism is concerned, Confucianism regards the rich meaning of "benevolence" as the goal of lifelong pursuit, and "etiquette" as the criterion for personal behavior and social operation, and advocates ethical and moral norms with the three outlines and five constants as the core.
Confucianism advocated the edification of the people of the Jin Dynasty at the level of "within the Youfang", which had an important impact on their character characteristics and ideological concepts.
On the one hand, the Jurchens live in the bitter cold land of the white mountains and black waters, the living environment is harsh, and the living conditions are difficult, and they need to have excellent survival skills to survive. Not only that, but the Jurchens also had to resist foreign invasions, so their characters were heroic and fearless.
After the establishment of the Jin Dynasty, the war was far away, life was stable, and under the influence of Confucian culture, the warlike character of the Jurchens gradually changed into personal virtues advocated by Confucius, such as peace, humility, respect, and simplicity.
On the other hand, people's ideological concepts have also changed, and filial piety to parents, respect for brothers, loyalty and benevolence have become the recognized virtues of the Jin Dynasty. For those who possess these virtues, both the upper ruling group and the common people praise and praise them.
For example, the Jurchen Wendi Hanhulu made up for the fifteenth loss of his father and "lived by the side of the tomb." Mother's disease, the meat treatment of the strand". It can be seen that the behavioral norms and thinking patterns established in Confucianism have entered the homes of ordinary people and play a subtle role in daily life.
Different from Confucianism, Buddhism talks about dependent origination, karma, and the cycle of life and death, while Taoism in Taoism takes non-action and tranquility as its sect, and takes true and thrifty as its treasure, Taiyi Sect takes weakness and self-discipline as its purpose and uses talismans as its purpose, and Quanzhen Religion is based on weakness and humility.
Buddhism and Taoism opened up and extended the spiritual realm of the people of the Jin Dynasty at the level of "within the traveling party". In the early days of the Jin Dynasty, Buddhism and Taoism had an even greater impact on the people than Confucianism.
The political system of the Jurchens was extensive and the ideology and culture were relatively backward, so the rulers of the early Jin Dynasty adopted a simple, brutal and cruel management policy, dividing people into three, six, nine and so on, implementing a policy of ethnic assimilation, and even moving the Jurchens to the Han land, monitoring the Han people, and capturing Han people as slaves.
Under the double blow of class oppression and national oppression, many scholars and literati were depressed and turned to Buddhism and Taoism to escape from reality and seek spiritual liberation.
According to the above analysis, it can be seen that the three religions of Confucianism, Buddhism and Taoism have their own specializations, and they coexisted in the Jin Dynasty, which had different levels of influence on the people's ideological realm and life concept from the perspectives of "within the traveling party" and "outside the traveling party". For this point, the literati of the Jin Dynasty had a more sober and profound understanding.
Li Chunfu in the preface of "Ming Dao Ji Shuo" on the Taoist ancestor Lao Tzu and Confucianism Confucius screened, there are Lao Tzu, outside the travel party, fear that the future generations of people will not enter, talk about the world before the birth, and wash it with morality.
There are Confucius, within the wandering party, fearing that the people of the future generations will be dizzy and have no place to return, and after the birth of heaven and earth, and seal it with benevolence and righteousness, so there are not without those who are less disrespectful.
Although, or boasting or boasting, or pulling or pushing, a song and a tail, an east and a west, the ambition of the Yuan Shengsu King is also returned. His disciples were afraid that they would not agree, so they would be separated.
Lao Tzu talked about the natural state of all things in the universe when the heavens and the earth were chaotic, and gave the spiritual belonging to future generations "outside the wandering party".
The reason why the three religions of Confucianism, Buddhism and Taoism in the Jin Dynasty presented a state of coexistence with Confucianism and Buddhism and Taoism can be mainly attributed to the support and encouragement of the rulers in terms of policy, and the admiration and exchange of scholars and literati in their travels.
The reason why the rulers promoted it and the scholars and literati advocated the parallel of the three religions rather than the monopoly of one religion was largely because although the three religions were closely related and had a tendency to blend, they had different connotations, different concepts, and unique connotations.
The audience can obtain two levels of ideological nourishment from different sects, "inside the traveling party" and "outside the traveling party", that is, the common people can gain from the three teachings of Confucianism, Buddhism and Taoism, and obtain conceptual teaching and spiritual inspiration.
The rulers of the Jin Dynasty and the scholars and literati of the Jin Dynasty saw the enlightenment and guidance of the three religions of Confucianism, Buddhism and Taoism to the people, and strongly supported the parallel development of the three religions.
The emphasis on the usefulness of Confucianism, Buddhism and Taoism essentially reflects the practical consciousness of the rulers of the Jin Dynasty and the literati of the Jin Dynasty.
epilogue
The Jin Dynasty was one of the few regimes established by ethnic minorities in the ancient history of the mainland, and although its existence was shorter than that of other dynasties, the efforts of the rulers and scholars of the Jin Dynasty to maintain their rule and stability were no different from those of other dynasties.
Driven by the Jin Dynasty's sense of practical application, the rulers and scholars and literati profoundly realized the practical role of the superstructure of ideology in maintaining the long-term peace and stability of the country and educating the people to choose what is good and follow it.
Under the active encouragement and call of the rulers to take measures and promulgate policies, and in the daily activities of the literati of the Jin Dynasty to respond to the call and frequently disseminate and communicate, the three religions of Confucianism, Buddhism and Taoism presented a trend of Confucianism, Buddhism and Taoism, and the coexistence of the three religions, and the interaction and symbiosis with each other.
The three religions have their own strengths, and each family devotes its strengths to the two levels of "inside the travel party" and "outside the traveling party" to give the people different ideological nutrients.
The rulers of the Jin Dynasty and the scholars and literati admired and assisted the three religions of Confucianism, Buddhism and Taoism in parallel, interacting and coexisting, as well as the understanding and attitude of the three religions to have their own specialties and their own strengths, which to a certain extent reflected their awareness of being applied to the world.
bibliography
"Narudo Collection"
"Sima Wengong does not like the Buddha"
"Cheng Yichuan's Heresy and Harmful Religion"