requestId:68753bf700d669.21685807.
The establishment of the Taoist position of Zisi in the Song Dynasty
Author: Guo Bai (Associate Professor, Advanced Research Institute of Humanities and Social Sciences, Chongqing)
Source: “Confucius Research Institute” No. 1, 2024
Abstract: In the Tang Dynasty, the candidates for the Confucius Attachment were selected to extend the scholars outside the Confucius gate, opening a regulatory window for Zisi to enter the Confucius gate. In the middle and late Northern Song Dynasty, Zi Si was able to be granted the title of marquis and sacrifices. Due to the dynasty of the Song Dynasty’s “Doctus of the Mean” and the ideological power of the Song people connecting Confucius and Mencius, Zisi’s contribution to the enlightenment and the Tao is becoming increasingly prominent. His position in the Confucian system gradually became stable, and finally formed the Taoist system of Yanzi, Zengzi, Zisi, and Mencius, which takes the Taoist as an important line. In the late Southern Song Dynasty, this sect was officially confirmed. Zisi was granted the title of Duke and enjoyment, and his father Boshou was able to enter the Confucius Temple’s sacrificial ceremony. Zisi later gradually possessed his own temple.
Keywords: Zisi, Taoist sect, Kong Si, Four Pairs, Song Dynasty
Kong Ji, whose courtesy name is Zisi, was the son of Confucius and the son of Kong Lu (the name is Boshou). There are many discussions in the academic community about Zisi’s “Doctus of the Mean” and the Si Meng School, but there is little attention to the determination of Zisi’s position in the Song Dynasty. The establishment of Zisi’s Taoist position is one of the main results of the transformation of Confucianism in the Tang and Song dynasties. This is closely related to the independent classical structure of the Doctrine of the Mean, and also marks the transition from construction to emphasis on the Confucian system in the Song Dynasty. It is a key link in the process of the “Four-match” Taoist system structure of Yanzi, Zengzi, Zisi and Mencius. In order to increase the academic community’s understanding of the establishment of Zisi Taoist statuary and its causes in the Song Dynasty, this article will examine the process of enclosure of Zisi and the enthronement of Confucius and the process of sacrificing the worship of the Confucius Temple, and explore the establishment of Zisi Taoist statuary and the structure of the four-pair Taoist statuary.
1. Zisi’s enthronement and sacrifices
Although Zisi was Confucius’s sanctuary, the important thing for the present gift was to commemorate the “principal sages and teachers” (“Travels·Crown Prince Wen” Taiwan Nursing Network) has no direct relationship with whether the saints can be saints. Therefore, the people who attached sacrifices in Confucius since the Han Dynasty were limited to Confuciusmen. Until the Tang Dynasty, the unprecedented Kong Silk Festival system was transformed, and the traditional Confucianism in the Han Dynasty was just expanded from the scope of worshippers to the Han Dynasty. Although Zisi did not enter Kongji in the Tang Dynasty, the expansion of the Confucius tribute system in the Tang Dynasty<a href="https://sites.google.com/view/sugardaddy-story-shaThe transformation of the Baoqiang Network still opened a window of energy in the system for later scholars such as Zisi and Mencius to enter Confucius.
In the Song Dynasty, the first person to enter Confucius’s worship system to expand the trend of the Confucius Examination System was not Zisi, but Mencius, Xunzi, Yangxiong and Hanyu. In the mid-spring of the 10th year of Xining (1074), “the ruler of the People’s Liberation of Changzhi and others begged to establish Mengxiong and Yangxiong in Confucius’ Courtyard, and the title was still added. He also begs to pursue Confucius as his emperor’s name. The two-systems will be determined with the National Supervisor and the Provincial Hospital officials. “But “Yang Tang, a Hanlin scholar, thought it was not true to add the emperor’s throne” and “it was not done later.” [1] In October of Wu Zi, the sixth year of Yuan Dynasty (1083), “according to the sutra of the Ministry of Personnel, Zeng Xiaoyi, the emperor said that Mengfu had a corpse in the country and was appointed as the japan state, but he had not been given a title.” He specially “appointed Mengfu as the Duke of the Kingdom of Zheng”. [2] In the seventh year of Yuan Dynasty, Puyue Renxu, he also said: “Since this year, he was established as the Duke of the Kingdom of Zheng, Mengfu, who was appointed as the Duke of the Kingdom of Zheng, and was established as the Duke of the Kingdom of Yan. Xun Yu, Yang Xiong and Han Yu were worshipped among the twenty-one festivals in the ages, and were also named the Count: Yu, Lanling; Xiong, Chengdu; Yu, Changli. “[3] Mencius was able to enter Confucius and enjoy the sacrificial enjoyment, and Xunzi, Yang Xiong and Han Yu were also able to worship.
Mencius and others enthrone the sacrificial sacrifices and worships, which opened up Zisi’s path to upgrading in the sacrificial system. Bo Yu and Zisi, “There was no ancestral hall at first. In the fifth year of Yuan Dynasty, the forty-seventh generation of Sun Ruosheng supervised the construction of the ancestral temple, and he was founded by his own salary. ”[4] In the fourth year of Yuanyou (1089), Yansheng Gong Kong Ruomeng asked to pursue titles for Boshou and Zisi. This should have been initiated by the precedent before Mencius was awarded titles because of the sacred titles. In April of the fifth year of Yuanyou, Zhu Guangting, a great minister of the right, asked the court to enfeoff the titles of slaughter. Zhu Guangting mentioned this matter and said: “On August 21, the fourth year of Yuanyou, the capital sent the capital to the capital to send Kong Ruomeng to posthumously titles to the titles of Kong Ruomeng. “That is, in the end, it was submitted by Kong Ruomeng. Kong Ruomeng “is enfeoffed the title of Yan Shenggong in the first year of Xining, and was renamed the title of Feng Shenggong in the first year of Yuanyou.” Zhu Guangting reported: “I have carefully asked Kong Ruomeng Chen to enfeoff the title of Confucius’ son Lu and Sun Ji. If you are impoverished by ancient times, I will not miss you. “The entrustment and seal are either based on virtue, or merit, or words. Like the son of Confucius, he first heard of “Pen” and “Legend”, and his virtue was not revealed and he died early. Ji, whose courtesy name is Zisi, was learned from Zengzi and was inherited from the holy path. He wrote the book “Doctor of the Mean” and passed down through countless worlds. …Mencius taught him and then got the transmission, which was not something that Xun, Yang, and Korea could do. Xun, Yang and Korea were still under the title of the sacred dynasty, but they did not meet Zisi, which was a kind-hearted scripture. Fuqi, the court specially sent a letter to the court to express the meaning of honoring the holy path. “The story of this situation reiterated this opinion. [6] Kong Ruomeng was originally enshrined by Chen Shu and Zi Si at the same time, but Zhu Guangting considered virtue, works and teachings, and only supported Zi Si’s enshrined seal. The most basic reason was that Zi Si wrote “The Doctrine of the Mean” and conveyed to Mencius, and his direct reason was that Mencius, Xunzi, Yang Xiong and Han Yu who had just received the enshrined seal in a few years ago.
Although Kong Ruomeng and Zhu Guangting’s memorial did not come to an end, it still opened up the beginning of Zi Si’s entrustment and worship. Eleven years later, in the middle of the first year of Chongning (1102), Gengxu, the court finally “posthumously conferred Kong Lu as the Marquis of Sishui and Kong Ji as the Marquis of Yishui”. [7] Such results were obviously derived from Kong Ruomeng’s request, and the court did not accept Zhu Guangting’s advice only Feng Zisi, but also followed up Boshou and Marquis Zisi. The direct initiator of this ceremony was Bi Zhongyou. “History of Song Dynasty·Bi Zhongyou” read: “When Huizong… he became a doctor in the Ministry of Personnel, saying that Confucius’s resignation since he returned, he was appointed to the court. href=”https://twlovedating520.com/”>Short-term care, the crown is in the right place; while Zilu and Sun Yat are wearing wild clothes and sacks to sacrifice, which is not a good idea. They all pursued the marquis. “[8] From this passage of records, Bi Zhongyou did not consider this problem from the perspective of Zhu Guangting’s morality, achievements and speech, but purely from the Confucius gate and the following to be engraved. However, Bo Yu and Zisi, as the sons and sun of Confucius, were verified from the perspective of the seal of size. Bi Zhongyou’s confusion of systemic shortcomings is much more direct and not difficult than the Taoist contributions of Boshou and Zisi, and was eventually accepted by the court. Zhu Guangting did not mention the reason why Kong Ruomeng submitted it, but from the short time between Zhu Guangting and Bi Zhongyou and the fourth year of Yuanfeng and Yuanyou, the main reason should be based on the system. However, the imperial court’s title still confirmed the contributions of Boshou and Zisi on Confucianism and Taoism. [9]
The TC:
發佈留言