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The theory expansion of the interaction between the three religions and the filial piety thoughts of Wei, Han, Southern and Northern Dynasties
Author: Hu Yongxiu (Associate Professor, Nanjing Institute of Philosophy)
Source: “Philosophy Movement” 2024 Issue 11
Abstract: The comprehensive development of the interaction between the three religions of Wei, Han, Southern and Northern Dynasties has led to the theory of causality and Buddha nature in the thoughts of filial piety, and promoted the “filial and good” since the pre-Qin period to change the theoretical phenomenon. The “benevolence” of filial piety and goodness coexisted with “Buddha nature”, and “goodness” as the theoretical introduction of Confucian communication of “filial piety” and “benevolence” has been enhanced by the connotation of causal reporting. The theoretical form of “filial piety and goodness” has been expanded from the previous “filial piety-good-benevolence” structure to “filial piety-good, causal reporting – benevolence, Buddha nature”. After Wei Dynasty, in order to respond to the difficulty of “violent filial piety”, the teaching emphasized the “big filial piety” for all sentient beings and extended the scope of filial piety to the three treasures of Buddha, Dharma and Sangha. “Filial piety” has been enhanced by the connotation of “caution”, presenting the theoretical figure of “filial piety and precepts in one body”. Wei Han’s filial piety and sentiment afterwards added the meaning of guiding parents to resolve their destiny, keeping precepts and goodness, and increasing their wisdom on the basis of being smooth, respectful, and loyal.
Keywords: Loyalty and filial piety, gifts, benevolence, relationships between the three religions, discussion on Buddha nature
The filial piety thought in the pre-Qin period was important represented by Confucianism, and Confucius, Zengzi, and Mencius all had concentrated statements on this. The Han Dynasty continued the tradition of filial piety since the pre-Qin period, and initially presented the trend of “filial piety and loyalty”. After the introduction of the two Han teachings and the emergence of the Taoist school in the late Donghan period, the relationship between Confucianism, Buddhism and Taoism entered a comprehensive stage during the Wei Dynasty and Southern and Northern Dynasties. In this stage, the teachings gradually realized the transformation of China’s foreign civilization from relying on to independence, especially the emergence of “Zhaoshu”. “The teachings have officially entered the stage of Chinese academic thinking and the inception of the Chinese metaphysical doctrine system” (Hong Xiuping, page 82). In this scene, the traditional Chinese filial piety thinking from the pre-Qin period has been expanded theoretically in the Wei, Han, Southern and Northern Dynasties. This specifically reflects the expansion of theoretical development points, the scope of filial piety and the expansion of sentiment.
1 Extension of the interaction between the three religions and the development points of the theory of filial piety in Wei Dynasty and the Southern and Northern Dynasties
The important point of the theory of filial piety thinking in Wei Dynasty was “benevolence”. This point was expanded during the Wei Dynasty and Southern and Northern Dynasties, and the theoretical resources with the characteristics of ecclesiasticism were gained.
“Ren” was the theoretical development point of Wei Han’s previous filial piety thinking. Confucius emphasized that “filial piety is the foundation of benevolence” and regarded “filial piety and brotherhood” as the “foundation” that correct people [1]: “Those who are filial piety and brotherhood are greedy and like to offend superiors are delicious; those who are not good at offend superiors and like to do trouble are never found.The foundation is established and the Tao is born. Baobao WebsiteFilial piety and brotherhood are the foundation of benevolence! “(“Study and Learning”) In Confucius’ opinion, paying attention to parents and respecting brothers is the heaven of “benevolence”. There are very few people who do the above two points and are good at offending others. There are absolutely no one who is not good at offending others and is good at dealing with others. Here, Confucius linked the meticulous filial piety with the grand social peace, and regarded “filial piety” as the basis of “benevolence” and “filial piety”博官网 dcard is the main reciprocity in the process of “benevolence” in the process of “benevolence”. Not only this, Confucius also pointed out that “the door is filial, the door is fraternal, the merciful, the wise, the love of the people, and the benevolence. If you have the strength to do it, you should learn the text” (similar to the above). Those who seek to learn will be qualified to learn only when they are filial, brotherly, trustworthy, and kind to the people.
After Confucius, Zengzi, Mencius and other later studies inherited and discovered Confucius’s teachings on “filial piety”. Zengzi divided filial piety into the filial piety of the emperor and the filial piety of the marquisBaobao.com, the filial piety of scholars, and the filial piety of the people. [2] Mencius divided “unfilial piety” into five categories, including “lazy four branches, not care about the care of parents, one is unfilial; playing games and drinking, not care about the care of parents, two is unfilial; having money, private wives, not care about the care of parents, three is unfilial; pursuing people’s desires, thinking that parents are killed, four is unfilial; being brave and fighting is very dangerous, Parents are five unfilial things (Mencius: Leaving the Mother II). He also emphasized that “there are three unfilial things, and no future will be great” (Mencius: Leaving the Mother II). From the perspective of the connotation of filial piety thinking before the Han Dynasty, the theoretical development point is that “goodness” that is based on “benevolence” and then pursues filial piety from goodness. As mentioned earlier, Confucius’ “original is the foundation of benevolence” and “the foundation is established and the Tao is born” “It is not the “original” of the root and the end, but more of the meaning of “heavenly profession”. In other words, filial piety is based on good nature, and filial piety is large and the way of “benevolence” is born. Therefore, from the perspective of the relationship between the root and the end, “benevolence” is the basis of “filial piety”, and “filial piety” is the concrete manifestation of “benevolence”, and “benevolence” is the concrete manifestation of “benevolence”, and the communication between the two is “good”. From this meaning, the relationship between the three is “filial piety-good-benevolence”, which is good from benevolence, and filial piety is produced from goodness, and filial piety is the body of filial piety and goodness, and the body of filial piety is “benevolence”.
At the beginning of Han, the rulers respected Huang Lao’s learning and emphasized the rule of the country in accordance with the natural way of nature. This “reflected the thinking of the unity of heaven and man and the relationship between heaven and man” (Zhou Xiaolu, page 102). Although the concept of governing the country changed, the way of thinking of the unity of man and man was continued. By the reign of Emperor Wu of Han, Dong Zhongshu believed that “there are three aspects of politics: if father and son are not in harmony, they will love and be kind; if the ministers are harmonious, they will respect their gifts; href=”https://twilovedating999.com/”>博官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口�Be safe, and be filial and respectful. Those who are filial and brotherly in charge will be peaceful. …The way of a saint cannot be as good as establishing a government with power alone, and there must be education. Therefore, it is said: First, we should teach people with broad love, and teach people with kindness; if we are unable to get it, it is not expensive to be upright, and teach people with righteousness. Although the emperor must have respect, he teaches him to be fraternal; he must have first, and teaches him to be fraternal. “(“Age Fanlu·Heaven for Man”) Here, Dong Zhongshu emphasized that filial piety and brotherhood is the way to safe country. Although the emperor was in a respectful position, he should also practice filial piety and respect his elder brother. He also pointed out that “if he is an emperor, he should treat heaven like a father, and serve heaven with filial piety” (“Age Fanlu·Heaven for Deep Observation”). Even if he is a rich emperor, he should still practice filial piety in heaven, and his object of filial piety is “Heaven”. In other words, Dong Zhongshu used “filial piety” to communicate with heaven in theoretical construction , emperor, father and so TC: