On a morning in February 624 AD, the traditional Chinese culture in Chang’an, the capital of the Tang Dynasty, was held with a solemn and solemn atmosphere. A grand memorial ceremony was held here, which was originally a grand ceremony for the imperial court to worship the ancient sage Confucius. However, this ceremony was unusual because not only did the first generation of great Confucian scholars, Dr. Xu Wenyuan, and Dr. Lu Deming from the Imperial Academy participate in this ceremony. Tang Gaozu also specially invited representatives from the Buddhist and Taoist circles, such as Huicheng from the Shamen of Shengguang Temple in Chang’an and Daoyue from the Shamen of Puguang Temple, as well as Taoist scholars Liu Jinxi and Li Zhongqing from the Qingxu Temple. Liu Jinxi, Xu Wenyuan, and Huicheng, three great masters, successively ascended to the throne to give lectures. Afterwards, they argued with each other and the atmosphere was extremely lively, exchanging ideas, struggling, and integrating; Taoism, Confucianism, Buddhism, and other religions achieved unprecedented prosperity and development in the Tang Dynasty.
This is a country that emphasizes sorting. From the sorting of various occasions, it can be seen that different characters and their represented groups and forces have a higher priority in the minds of the masters. From the order of the three teachings, it is predicted that local Taoism will receive more support from the Tang Dynasty. In fact, although Taoism has always been weak in the face of Buddhism, it has become the national religion of the Tang Dynasty.
Ren Farong, President of the China Taoist Association: The Tang Dynasty attached great importance to Buddhism, why did he consider Taoism as the national religion? Because Taoism is a local and indigenous culture, it is considered the national religion. Because of Laozi’s philosophy, there is also a specific point that from a micro perspective. Laozi’s surname is Li, who is our ancestor. According to historical scholars, Li Yuan recognized Laozi as his ancestor in order to elevate his social status, so he called Taoism the national religion.
The cause can be traced back to the rise of peasant uprisings in the late Sui Dynasty. At that time, there was a folk song that “Laozi passed away the world, and the Li family became the king”. After Li Yuan proclaimed himself emperor, he repeatedly claimed that “the Li family will rise, and there will be a response from heaven”, which meant that the Li family ruled the world as the will of heaven. In the eighth year of the Wude reign (625), an edict was issued to arrange the order of the three religions, with the order of Laoxian, Cikong, and Mohou to release Buddhism. One edict established the priority position of Taoism and played a great policy guiding role in the development of Taoism throughout the Tang Dynasty.
Louguantai, Xi’an City, Shaanxi Province
The Monument to the Holy Temple of the Great Tang Dynasty, Louguantai, Xi’an City, Shaanxi Province
This is the Louguantai located at the northern foot of Zhongnan Mountain in Zhouzhi County, Xi’an City. Louguantai is a holy land of Taoism. The founder of Taoism, Laozi, wrote the “Tao Te Ching” here, and it is also the place where Laozi preached and preached. It is known as the world’s most blessed place. Louguantai preserves many precious stone tablets, including the “Great Tang Zongsheng Temple Monument” written by Emperor Tang Gaozu Li Yuan to Ouyang Xun.
Li Shimin inherited his father’s statement and more clearly claimed that he was the descendant of Li Er. In the eleventh year of Zhenguan, Emperor Taizong of the Tang Dynasty issued an edict to continue to place Taoism on Buddhism, further consolidating the position of Taoism as the state religion of the Tang Dynasty by means of political power. In the first month of the first year of Qianfeng (AD 666), Emperor Gaozong of the Tang Dynasty held the first Zen sealing ceremony in Mount Taishan after Emperor Guangwu of the Eastern Han Dynasty. This ceremony was covered with a light color of Taoism. Just after the ceremony, Emperor Gaozong ordered each state to set up a temple and a temple, which was the first time in history that Taoism had a nationally supported temple network.
Laozi Shengxiantai, Luyi County, Henan Province
Tang Gaozong, who came down from Mount Taishan Mountain, made a detour to Guyang County, Bozhou, Laozi’s hometown, and renamed it Zhenyuan County (today’s Luyi County, Henan Province). He formally respected Laozi as the “Emperor Xuanyuan, the Yellow Emperor” and established a temple, and sent officials to carry out daily management. Since then, Taoism has played a more special role in the religion of the Tang Dynasty.
Emperor Xuanzong of Tang also revered Taoism. In February of the 13th year of the Tianbao era (754 AD), Emperor Xuanzong personally presented the Taiqing Palace in Chang’an and posthumously honored Laozi as the Great Sage Emperor Xuanyuan, who held the Golden Palace on the Great Avenue. His reverence and fanaticism for Taoism reached an unprecedented height. During the reign of Emperor Xuanzong, the Taiqing Palace in Laozi’s hometown also received national attention. It is said that at that time, it covered an area of eight hectares and seventy-two acres, surrounded by forty miles, and reached its peak in scale, with magnificent buildings and jade buildings, comparable to the royal halls.
Taiqing Palace, Luyi County, Henan Province
The scale of the rebuilt Taiqing Palace today cannot be compared to that of the prosperous Tang Dynasty, but it does not affect its noble position in Taoism. Taoist Huang Shizhen is the current abbot of the Taiqing Palace, and every year he receives many fellow practitioners from all over the world. The Tang stele that has survived for 1300 years is the most anticipated. Now we are about to see this rare stone tablet annotated by Emperor Xuanzong of Tang on the Tao Te Ching, the only one in the world.
Tang Kaiyuan Shenwu Emperor Daode Jing Annotation Stele Taiqing Palace, Luyi County, Henan Province
In Chinese history, several emperors including Emperor Xuanzong of Tang, Emperor Huizong of Song, Emperor Taizu of Ming, and Emperor Shizu of Qing have annotated the Tao Te Ching, but only Emperor Xuanzong personally annotated and erected a monument twice, making it the most precious cultural relic in the Taiqing Palace today.
Qinghua Palace, Xi’an City, Shaanxi Province
Throughout the more than 200 year history of the Tang Dynasty, most emperors vigorously supported Taoism according to the established policy of prioritizing Taoism. At the same time, the organizational form of Taoism also underwent significant changes. Daoists themselves began to transition from being at home to becoming monks. Previously, various traditional Taoist schools, such as the Shangqing, Lingbao, and Tianshi Dao, began to integrate into an orderly system. The scriptures, precepts, talismans, and seals of each school gradually formed corresponding relationships with different levels of Dharma positions. This development is undoubtedly closely related to the political situation of the reconstruction of the unified empire.
During the Tang Dynasty, a large number of high schools emerged, and two people have to mention them. One was Sun Simiao from the early Tang Dynasty, and the other was Ye Fashan, who followed closely behind. Many people know that Sun Simiao was a great medical expert and pharmacologist in Chinese and even world history, but they may not know that he was a famous Taoist. Sun Simiao devoted his life to writing more than 80 books, and wrote two medical masterpieces with important academic value in the history of medical development in China, “Qian Jin Yao Fang” and “Qian Jin Yi Fang”, with 60 volumes and 6500 prescriptions, which were synthesized into “Qian Jin Fang”. It is a systematic summary of the achievements of medical pharmacy before the Tang Dynasty. Known as the earliest clinical medical encyclopedia in China. He is proficient in health preservation techniques and has made great contributions in dietary therapy, health preservation, elderly care, and sexual cultivation. In addition, he is skilled in yin and yang, pushing steps, and skillfully understanding numerology, as well as being proficient in Buddhist scriptures. Tang Taitang once ordered him to visit the capital and was awarded a title for his virtue. However, he lived in seclusion in the mountains and forests, never serving in government for a lifetime.
Sun Simiao has been refining pills in the mountains for a long time to study the art of longevity. He personally collects medicines, makes medicines, collects folk prescriptions, secret recipes, and cures people’s diseases. He is proficient in internal medicine, external medicine, women, children, facial features, and acupuncture and moxibustion. 24 achievements have created a precedent in the history of Chinese medicine. Sun Simiao combines Taoist internal training theory with medicine and hygiene, making great contributions to the development of traditional Chinese medicine. He is praised as the king of medicine by later generations, and many Chinese people regard it as the god of medicine.
Professor Lou Yulie from the Department of Religious Studies at Peking University’s Department of Philosophy: You mentioned in it that as a doctor, one should possess fundamental moral qualities and knowledge in various aspects in order to become a doctor. For example, when he talked about the character of a doctor, he should regard the patient’s life as the same as his own life, regardless of status. He talked about the practice of a great doctor, what he should learn and read, which is very comprehensive. It can be said that the entire Chinese culture is not just a simple treatment, but a comprehensive application of various aspects of Chinese culture and spirit. I think Sun Simiao is the most outstanding representative.
Unlike Sun Simiao who wandered in the rivers and lakes and hid in the mountains and forests, Ye Fashan, who also lived over a hundred years, lived in temples and often appeared next to the highest authority of the Li Tang Dynasty. After fifty years from Emperor Gaozong, Empress Wu Zetian, Emperor Zhongzong, and Emperor Ruizong, Ye Fashan was always respected by the emperor, and Emperor Xuanzong of Tang trusted him even more, claiming that he had the power of the underworld to help him in his struggle to seize the throne. Therefore, Ye Fashan was often banned and asked politely. In folk legends, Ye Fashan’s magic was profound. One year, on the night of the fifteenth day of the first lunar month, he took Emperor Xuanzong of Tang out of Chang’an City and flew into the air. Entering the clouds, he led Emperor Xuanzong of Tang to visit the Moon Palace and listen to the music in the sky. Emperor Xuanzong was originally familiar with the rhythm of music, so he memorized the score of heavenly music and came back to create it. As a result, he created the masterpiece of Tang song and dance, “Ni Shang Yu Yi Qu”. Today, in Xi’an, we can still see this large-scale song and dance arrangement based on historical records, but the score at that time has long been lost.
The Tang Dynasty suppressed Buddhism by prioritizing Taoism, which caused dissatisfaction among Buddhists. As a result, there was a fierce debate between the two sides on the priority of Taoism. The dispute between Buddhism and Taoism reached its peak during the reign of Emperor Gaozong. In the fifth year of Xianqing (660 AD) and the third year of Longshuo (663 AD), there was intense debate between Buddhism and Taoism. In the debate, imperial power often played the role of a protector of Taoism. The Tang Dynasty’s support for Taoism was not biased towards one end, but also provided considerable support for Buddhism.
Luoxi Temple, Wutai County, Shanxi Province
Shaolin Temple, Dengfeng City, Henan Province
Li Yuan believed in Buddhism in his early years. At the end of the Sui Dynasty, when Li Shimin eliminated the power of Wang Shichong, he also relied on the martial monks of Shaolin Temple. The story of Shaolin Thirteen Stick Monks saving the Tang King spread widely among the people. After Li Shimin ascended the throne, he began to reflect on the cruelty of war and built temples on various battlefields to comfort the dead. In order to seek inner balance, Tang Taizong objectively promoted the prosperity and development of Buddhism.
Researcher at the Institute of History of the Chinese Academy of Social Sciences – Zhang Gong: During the Tang Dynasty, Buddhism was considered a mature period of Chinese Buddhism. During the reign of Emperor Xuanzong of the Tang Dynasty, the number of temples was determined to be 5358, as stated in the classic “Six Classics of the Tang Dynasty”. This indicates that Buddhism developed throughout the country during the Tang Dynasty.
During the Tang Dynasty, there were many high-ranking monks and great virtues, who became the brightest stars in the vast sky of Buddhism in China for over two thousand years. During the reign of Emperor Taizong of Tang, the story of Xuanzang, who revered Buddhism the most and deeply influenced the development of Buddhism in China, was about his journey to the West to retrieve scriptures.
Xuanzang, a thirteen year old monk from Yanshi, Luoyang, decided to travel westward to seek Buddhist truth in the third year of the Zhenguan era (629 AD). He set off from Chang’an and went to the Western Regions, passing through Qinzhou, Lanzhou, Liangzhou, and Guazhou. He illegally crossed the border from Yumen Pass, waded through quicksand, crossed mountains, and experienced hardships. After life and death, he arrived in India.
Xuanzang went to India to seek Dharma, and after a solitary expedition of 17 years, he traveled 50000 miles alone, covering more than 100 countries in the Western Regions of India. He was a Chinese and eventually became a leading figure in the development of Indian Buddhism to its peak. At that time, the famous Tianguo Zhu Jieri King specially held a religious debate conference for various sects of Xuanzang in the capital city of Qunvcheng in 641. He gathered more than 20 princes, more than 5000 teachers of Mahayana Buddhism, and tens of thousands of Brahmins. The debate conference lasted for a full 18 days, and Xuanzang preached the teachings of Mahayana Buddhism. No one in attendance could refute him. The high monks deeply understood the true meaning of Xuanzang’s only time thinking, and Xuanzang was respected by tens of thousands of people. He was revered by Mahayana monks as Mahayana Heaven, and Mahayana monks as liberation heaven, achieving great honor. This also marks the achievement of Xuanzang. Chinese Buddhism has emerged from the blue and surpassed the blue.
In January of the 19th year of the Zhenguan reign (646 AD), at the age of 46, Xuanzang returned to Chang’an. On the broad Zhuque Street, the Tang Dynasty held a grand welcome ceremony. From Zhuque Street to Hongfu Temple, there were countless people burning incense and scattering flowers, and hundreds of thousands of people were admiring along the way. Xuanzang brought back 150 Buddhist relics, seven golden sandalwood Buddha statues, and 657 classics from India to Hongfu Temple. In February, Xuanzang received a grand reception from Emperor Taizong of Tang.
Beiye Sanskrit Sutra, Daci En Temple, Xi’an City, Shaanxi Province
In December of the 22nd year of the Zhenguan reign (649 AD), the Royal Daci En Temple in Chang’an was completed. Crown Prince Li Zhigong invited Xuanzang to be the first abbot of the temple. Xuanzang focused on translating scriptures here and founded the famous Vijnaparamita. Daci En Temple has been preserved to this day and has become a world-renowned Buddhist temple.
Researcher at the Institute of History of the Chinese Academy of Social Sciences – Zhang Gong: After returning to the Tang Dynasty, he personally translated more than seventy four volumes of Buddhist scriptures, including the three major scriptures of scriptures, laws, and treatises. Therefore, Emperor Taizong of Tang wrote a preface to his translation at that time, named “Preface to the Holy Teachings of the Three Tripitages of the Great Tang Dynasty”, which marked the beginning of Chinese Buddhism’s complete Buddhist scripture system, especially his translation, which was epoch-making in the history of Buddhist scripture translation. The first sentence of “Observing the Bodhisattva at ease, walking deeply like Prajnaparamita for many hours, illuminating the emptiness of all five realms” is very rich in content. Have you seen this expression in the past Chinese literary style? What does “Xingshen Prajnaparamita Duoshi” mean? It has a profound meaning, accurate, insightful, and pure expression in Chinese. Therefore, we can say that Xuanzang, as a great translator, opened up a new era of translating Buddhist scriptures into Chinese.
On the night of the fifth day of the second lunar month in the first year of the Linde reign of Emperor Gaozong of Tang (664 AD), a great monk named Xuanzang passed away at Yuhua Temple. Emperor Gaozong lamented, ‘I have lost my national treasure!’! When holding the funeral of Xuanzang, Emperor Gaozong specifically instructed the monks and nuns of Chang’an to make banners and send them to the cemetery. On April 14th, Xuanzang was buried in Bailuyuan. It is said that within 500 miles around the capital city of Chang’an at that time, more than a million people came to escort him.
Xuanzang Buddhist Relics – Da Ci’en Temple, Xi’an City, Shaanxi Province
Master Xuanzang devoted his entire life to the pursuit of truth and the promotion of Buddhism. His patriotic spirit and tremendous contributions were hailed by Mr. Lu Xun as the backbone of the Chinese nation.
Longmen Grottoes, Luoyang City, Henan Province
Empress Wu Zetian’s accession to the throne led to a wider spread of Buddhism. In order to use Buddhist scriptures to justify her ascension to the throne, Empress Wu Zetian overturned the previous order of “Taoism before Buddhism” and placed Buddhism before Taoism. As a result, Buddhism developed greatly during Empress Wu’s reign, with the establishment of schools and competition, and the most profound influence was the birth and shaping of the Southern and Northern Zen Buddhism.
Shaolin Temple, Dengfeng City, Henan Province
Damo Face Wall Map Xi’an Beilin Museum
This is the world-renowned Shaolin Temple, which is said to be the place where Bodhi Bodhidharma, the founder of Zen Buddhism, practiced Zen. According to books such as the “Jingde Chuandenglu” of the Northern Song Dynasty, during the Taihe period of Emperor Xiaowen of Northern Wei, Bodhidharma Master came from the Northern Liang Dynasty and faced the wall here for nine years. He founded Zen Buddhism, and Bodhidharma told his followers that the first thing to practice is peace of mind. The method of peace of mind is to cultivate a wall view, which means to be calm and firm like a wall. Bodhidharma claimed that his Zen is a separate tradition outside the sect. Starting from Shakyamuni, his younger martial brothers throughout history passed on their hearts without writing, and by now he is the 28th generation.
The abbot of Shaolin Temple in Songshan – Shi Yongxin: But if you don’t practice, have no insight, no understanding, and can’t be liberated, this is not the foundation of Buddhism. Zen has found this point and starts directly from practice. Therefore, whether we practice Zen or martial arts, our daily life is a kind of practice. In life, we cannot do without practice, and practice cannot do without life. The so-called martial arts are also a combination of Zen and martial arts. Participating in Zen and practicing martial arts is a tradition and core of Shaolin Temple.
Head of the Shaolin Temple Martial Monk Troupe in Yan’ao
When Bodhisattva arrived at Shaolin Temple, he brought a kapok robe with him. It is said that this robe is a transmission token of the Zen lineage inheritors. Bodhisattva transmitted wisdom, wisdom passed on to Sengkan, Sengkan passed on Daoxin, Daoxin passed on to Hongren, which has been passed down for five generations.
Wuzu Temple, Huangmei County, Hubei Province
This is the Wuzu Temple on the Dongshan Mountain, 12 kilometers east of Huangmei County, Hubei Province. It used to be the preaching ground of the Wuzu Hongren Master and was then known as the Dongshan Temple. Nowadays, in the Zhenshen Hall of the temple, there is a statue of the Wuzu Master Hongren. However, the most eye-catching feature of the Wuzu Temple is not here, but on the east side of the Zhenshen Hall. During the lifetime of the Wuzu, the temple used a mixed labor room for pounding rice, and it was in this mixed labor room that the story of this mixed labor room had a significant impact on Chinese Buddhism.
The Huineng Chongmi Site of the Sixth Patriarch, Huangmei County, Hubei Province
In the first year of Longshuo (661 AD), Master Hongren, who was sixty years old, was about to make a significant decision. He had his disciples each write a verse to express their Buddhist understanding, and selected the successors of the Chan sect’s teachings. His eldest disciple, Shenxiu, quickly wrote a verse on the wall: “He was a Bodhi tree, his heart was like a clear mirror platform, constantly wiping away dust.” Shenxiu was the most outstanding among all Hongren’s disciples, and was highly respected. He dared not make verses anymore, but Huineng, who had been working as a laborer in the temple, believed that Shenxiu’s verses had no insight into nature, so he diligently wiped them away. He also wrote a verse: “Bodhi originally had no trees, and the mirror was not a platform. Originally, there was nothing, where could it be stained with dust?” Because Huineng occasionally wrote, he asked someone to write on his behalf on the wall. Now, the two verses on the wall of Wuzu Temple have long disappeared, Later generations hung their poems in Huineng’s room where he pounded rice, allowing the world to experience the enlightenment of these two Zen masters. Hongren ultimately chose Huineng and began to secretly preach the Dharma for him. After Huineng’s enlightenment, Hongren secretly passed on the kapok robe to him, and for Huineng’s safety, ordered him to set off overnight to return home.
Shen Xiu’s junior brothers saw the kapok cassock that their eldest senior brother deserved suddenly lose, thinking that it was Huineng who cheated the cassock, so they chased Huineng together. Huineng had been hiding among hunters who engaged in killing animals, avoiding the pursuit for five years.
Nanhua Zen Temple, Shaoguan City, Guangdong Province
This is the Nanhua Zen Temple located in Shaozhou, Guangdong. It is the most famous temple in the Lingnan region and attracts millions of believers and tourists from all over the world every year. For over a thousand years, the true body of the sixth ancestor Huineng has been enshrined here.
Abbot of Nanhua Temple – Zhuanzheng: This is the true body of the Sixth Ancestor, which was the body he practiced before. Therefore, he devoted himself to cultivation and became physically healthy. This year marks his 1300th anniversary.
Sixth Patriarch Huineng’s True Body, Nanhua Zen Temple, Shaoguan City, Guangdong Province
In January 667 AD, Huineng ended his 5-year reclusive life. His predecessor, Master Yin of the Indian sect, personally gave him a haircut at the Faxing Temple in Guangzhou, and then taught him the full precepts. Huineng was thirty years old that year, and began his journey of promoting Buddhism. Today, Nanhua Zen Temple is the dojo where he had been promoting Buddhism for 37 years. Huineng ascended the altar here to preach Buddhism, with the aim of pointing directly at the human heart and becoming a Buddha based on one’s nature. He carefully promoted Dunjiao, advocated the non establishment of writing, and swept away the tedious rules and phrases of monks. He advocated that all movements of living, sitting, and lying can also experience the realm of Zen. He used the essence of traditional culture to promote Zen. Combining the secrets of Zen teachings, the Southern sect of Chinese Buddhist Zen was formed.
At this time, Shen Xiu was teaching gradual teachings in the north. The practice of gradual teachings focused on gradual progress and was known as the Northern School. From then on, Zen Buddhism formed two schools, the Northern and Southern Schools, both of which claimed to be the authentic schools of Zen. Due to the transmission of the kapok robe by Hui Neng, disciples flourished, and the influence of Southern Zen Buddhism gradually spread throughout the country.
Empress Wu Zetian twice issued edicts to respectfully invite Huineng to go north to Kyoto, but Huineng politely declined. Huineng passed away in the first year of Emperor Xuanzong’s Xiantian reign (712 AD) at the age of 76. His main teachings were compiled into a book by his disciple Fahai, which is the famous “Tanjing”. In Buddhist history, only the words and deeds of Shakyamuni Buddha are called scriptures, and the words and deeds of a sect’s founder are also called scriptures. Huineng is an unparalleled figure, and this alone shows Huineng’s noble position in Chinese Buddhist history. Huineng laid the theoretical foundation for the development of Zen Buddhism. As one of the influential thinkers in Chinese history, Huineng’s ideas and wisdom still inspire the world today.
Lou Yulie: The development of Mahayana Buddhism involves the process of deifying Buddha and Bodhisattva. However, with the help of Huineng, it has been restored that Buddha and Bodhisattva are not gods. Buddha and Bodhisattva are in everyone’s heart. You realize that you are Buddha, and if you are lost, you are ordinary beings.
Zhang Gong: At the same time, what is more important is the innovation of cultivation methods, which is suitable for the needs of the common people. You can immerse yourself in your life steadfastly, and then you can see nature. Seeing nature, you can become a Buddha. Therefore, his teachings on cultivation have greatly promoted the prosperity of Zen Buddhism in the future.
The arrival of the prosperous era brought about a tolerant attitude in Tang society. During the Tianbao period of the Kaiyuan era, the attitude and policies towards religion in Tang society had been transformed into promoting integration. As a ruler who controlled the fate of the empire, Emperor Xuanzong hoped for the common development of various religions. In the 23rd year of the Kaiyuan era (735 AD), Emperor Xuanzong did two things at the same time: he supervised the “Annotations to the Tao Te Ching” and annotated the Buddhist “Diamond Sutra”. Not only that, as early as June 2nd of the 10th year of the Kaiyuan era, Emperor Xuanzong issued the annotated “Filial Piety Sutra” to the heavens, requiring every household in the world to hide it. A diligent study of the “Filial Piety Classic” not only reflects his emphasis on Confucian ethical and moral norms, but also indicates his hope to use the “Filial Piety Classic” to consolidate the social order in which elders and children have their own positions. The Shitai Filial Piety Classic Stele, which is preserved in the Xi’an Stele Forest, is known as the first welcoming stele in the Stele Forest. It was personally preface, annotated, and written by Emperor Xuanzong of Tang, and inscribed by Emperor Suzong of Tang. Under the stele, there are three layers of stone steps, known as the Shitai Filial Piety Classic.
Tang Xuanzong extensively annotated the Three Teachings, which had significant symbolic significance. On the fifth day of the eighth month in the 23rd year of the Kaiyuan reign, the imperial court held a special preaching activity on the Three Teachings. During the preaching, Tang Xuanzong explicitly proposed the idea of “meeting the Three Teachings and unifying them.”.
The attitude of imperial power, constantly dispelling the opposition between Confucianism, Buddhism, and the three religions, facilitated the harmonious coexistence and common prosperity of the three religions. During this period, the efforts of literati and officials were indispensable. Tang Dynasty poets generally harbored religious tendencies, while Li Bai revered the saying, “But there were banquets, sitting still, and moving into the tiny hair.” Such lines of meditation and meditation, Du Fu revered Confucianism, and there was also a chant of “Xu Shuangfeng Temple, door seeking the Seven Ancestors of Zen”. Bai Juyi also practiced Buddhism and Taoism, and in his later years, he simply converted to Buddhism, claiming to be a “layman in the Fragrant Mountains.” Among Tang Dynasty poets, Wang Wei was also known as a teacher of Buddhism, and he revered Buddhism. Most importantly, his poetry resonates with the Southern Sect and exudes a strong sense of Zen. The founder of Zen painting was Wang Wei, who was skilled in both poetry and painting. Su Dongpo evaluated Wang Wei as having a taste for Mojie’s poetry, with paintings in his poetry, and a taste for Mojie’s paintings, with poetry in his paintings.
During the Tang Dynasty, Buddhist painting was flourishing, with one of the most famous being Wu Daozi. He created over 300 murals with grand and elegant brushstrokes, exuding a sense of “Wu Dai Dang Feng”. The calligraphy and painting fields of the Tang Dynasty were the main battlefields for spreading Buddhist art.
Huaisu’s original surname was Qian, and Huaisu was his Dharma name. He was good at writing cursive script and often wrote wildly after drinking. He was named “Mad Monk” and was on par with another famous calligrapher in the Tang Dynasty, Zhang Xu, known as “Zhang Diansu Mad”. Only by understanding Buddhism can one understand and appreciate Tang Dynasty calligraphy and painting.
Lou Yulie: I also think why there were so many people in the Tang Dynasty, so many writers and poets, who went to appreciate Buddhism. In a sense, they wanted to sweep away all the impurities in their hearts, so that people could accept more in the future and appreciate more beautiful scenery in the natural world.
The continuous integration of the three religions is a fact, and the dominance of Buddhism is also a fact. After the An Lushan Rebellion, the Tang Empire declined, social conflicts intensified, and a large number of people who sought survival in the turmoil flooded into Buddhism. As a result, the problem reappeared. Emperor Wenzong of Tang once told the prime minister that in ancient times, three people shared the food of one farmer, but now with the addition of soldiers and Buddhas, one farmer is eaten by five people. Among them, our people are particularly trapped in Buddhism, and the addition of one monk in the Buddhist temple is the result of the court losing one male’s labor.
Sure enough, during the six years of Emperor Wuzong’s reign, one after another anti Buddhist edicts were issued from the palace. In March of the second year of Huichang (842), Wuzong asked all temples to start driving out monks who had not proved their legal identity, and forbidden temples to visit monks and nuns. Later, Wuzong began to eliminate monks and nuns, and did not collect some temple property. In the fourth year of Huichang, Wuzong ordered all temples in Chang’an to prohibit them from offering Buddhist teeth, and believers from going to Mount Wutai, Zhongnan Mountain and other Buddhist holy places for patrolling. In the fifth year of Huichang, the eradication of Buddhism reached its climax. In July of the same year, Wuzong ordered the demolition of most temples in the country, monks and nuns return to secular life.
After this extermination of Buddhism, more than 4600 Buddhist temples were destroyed nationwide, including more than 40000 temples such as Zhaoti and Lanruo. Tens of millions of acres of fertile land in temples were confiscated, and more than 260000 monks and nuns returned to secular life. 150000 temple slaves became the national tax paying population, and the Buddhist power suffered a heavy blow. This is the famous “Huichang extermination of Buddhism” in Chinese history, which is known as the “Huichang Dharma Crisis” among Buddhists.
Zhang Gong: Since the early Tang Dynasty, especially since Empress Wu Zetian, the invasion of Buddhism led to the expansion of Buddhism, especially its economic power, which formed a fierce contradiction between imperial and religious power. It was irreconcilable and could not be resolved. The country became poor, Buddhism became rich, and Buddhist nobles became rich. Therefore, he began to restrict Buddhism from the first year of Huichang and eventually destroyed Buddhism.
The extreme will bring the opposite. In history, the “Three Martial Emperors and One Emperor” carried out a total of four anti Buddhist movements, with surprisingly similar causes and strong rebounds afterwards.
In March 846 AD, Emperor Wuzong died of poisoning from taking elixirs in pursuit of immortality. Li Dan, also known as Xuanzong, came to power and immediately declared the revival of Buddhism. Some destroyed temples were rebuilt, and many monks and nuns who were forced to return to secular life were given the opportunity to become monks again. During the reign of Emperor Wuzong, his reverence for Buddhism reached its peak. In 873 AD, he disregarded the advice of his courtiers and sent monks to the Famen Temple to welcome the Buddha’s finger bone relics into Chang’an. This was the last time among Tang emperors to welcome the Buddha’s bone relics, and also the most solemn one.
This is a long scroll exhibited in the cultural relics exhibition hall of Famen Temple, depicting the grand occasion of the Tang Dynasty welcoming the Buddha bone relics. The bells and chimes rang, and under the escort of the palace guards, the Buddha bone relics entered Chang’an City. The people of Chang’an were in a frenzy of onlookers, mesmerized and intoxicated. An emperor personally came to Anfu Gate to welcome them. He prostrated himself in front of the relics, tears streaming down his face, saying, “Born to see relics, died without regret.”.
Eight months later, the relics were sent back to Famen Temple. At that time, one of them had already passed away. When his son Xizong returned the relics, he followed the rituals of Buddhist Tantric Buddhism and sealed the Buddha’s finger relics and thousands of rare treasures together in the underground palace under the Pagoda of Famen Temple. It was not until the collapse of the pagoda in 1981 that the mysterious palace was seen again, and thousands of real treasures offered by the Tang royal family were surrounded by unparalleled Buddha’s finger bone relics. This major discovery inspired the Chinese people and shocked the world.
Among the cultural relics of the underground palace of Famen Temple, there are 27 sets of 40 pieces of national treasure level cultural relics, of which ten are the world’s most exquisite, including the highest level and most exquisite Buddha’s true body relic treasure letter, the rare Tang royal family offering Buddha’s finger relic 121 pieces of gold and silver, and the first discovery of the Tang royal family’s exclusive secret color porcelain series. The secret color porcelain has been lost in China for more than 1000 years, and its production method belongs to an eternal mystery. The world’s unique secret made ancient Roman and other places of glass ware group, among which the most precious cultural relic is this gold-plated double wheeled four drum twelve ring tin staff, which is 1.96 meters long and heavy. 2390 grams, made from two taels of gold and fifty-eight taels of silver, is the highest Buddhist tool in the world, the tin staff, and belongs to the king of the world’s tin staff. Facing the dazzling array of treasures in Famen Temple, it feels like walking into a rich treasure trove that gathers the unparalleled treasures of the Tang Dynasty.
In the Tang Dynasty, besides Confucianism, Buddhism, and Taoism, other foreign religions such as Islam, Nestorianism, Manichaeism, and Taoism were also introduced to China during this great era, and each found fertile soil for sowing and flowering.
In the Tang Dynasty, from the palace to the countryside, from the lofty emperors and generals to the poor and lowly villagers, all were influenced by various religions. Free competition and healthy development of various religions led to a diverse cultural landscape in the Tang Dynasty, which not only presented many different characteristics of traditional Chinese culture from before, but also deeply influenced the later development of Chinese ideology and culture. Religious harmony was an important factor in the social harmony of the Tang Dynasty.
90 seconds in history: Three arrows conquer the world
In 884 AD, a grand banquet was being held at the Shangyuan Post in Bianzhou. This banquet in the late Tang Dynasty was like the Honghongmen Banquet during the Qin and Han dynasties, which opened up the military struggle between the two major military groups, Zhu Wen and Li Keyong, during the Five Dynasties period. This battle also affected the political situation of the Five Dynasties period. In 908 AD, Li Keyong fell ill and died in a battle with Zhu Wen. Before his death, he took out three arrows to point out a path of hegemony for his son Li Cunxu. In 913 AD, Li Cunxu’s army captured Youzhou and completed the task of the first arrow. In 922 AD, Li Cunxu’s army engaged in a major battle against Khitan and expelled him, completing the mission of the second arrow. In 923 AD, Li Cunxu once again overthrew the Later Liang established by his arch enemy Zhu Wen, and finally completed the task of three arrows given by his father Li Keyong. At this time, Li Cunxu was proud of himself, Unifying the Central Plains has achieved his own path of hegemony. Perhaps the only regret is that Zhu Wen is no longer alive, and Li Cunxu cannot personally kill him. However, this warrior who ascended to the throne opened up his more legendary dramatic life.
