This is the Xiaoliang Buddhist Temple – Tongtai Temple, which is located at the head of the 4800 temples in the Southern Dynasty. There are thousands of monks living in the temple. On this day, a person who appears to be of noble status came to the temple. He came here not for entertainment or to burn incense and worship Buddha, but to sacrifice himself as a slave. It was Emperor Wu of Liang, Xiao Yan, who ruled Xiaoliang for 48 years. Emperor Wu of Liang sacrificed himself four times in his life to the Tongtai Temple, and each time it was redeemed by a minister with heavy money. He spent a total of 400 million yuan four times. So, how did Emperor Wu of Liang, who often sacrificed himself in the temple, rule over Xiaoliang? How long has Liang been like this?
In the spring of 499 AD, outside the city of Xiangyang, the capital of Yongzhou in Southern Qi, there was a silent night of spring rain. Countless new bamboo shoots broke through the ground, and local farmers dug bamboo shoots on the mountain as usual. However, along with the new shoots, a group of soldiers emerged. They looked well-trained, but they didn’t seem to be targeting the bamboo shoots of the farmers. This made the farmers feel at ease, but questions also arose in their hearts. They didn’t hear of a war, what were these soldiers doing? In fact, the soldiers themselves had no fewer questions than they did. They only knew that they were ordered to cut down bamboo, but this was a season that was not suitable for cutting down bamboo. As for the purpose of cutting down bamboo, they had no idea. The trees on the mountain were also being cut down together. These wooden heads were carried down the mountain by the soldiers, tied into bundles, and then thrown into the deep lake. The soldiers threw down bundles of wood, which aroused waves of doubts in their hearts. The lake gradually returned to calm, as if nothing had happened. This is exactly what the person who gave the order expected. He was the then Governor of Yongzhou, Xiao Yan, who later became Emperor Wu of Liang.
At this time, the capital city of Southern Qi, Jiankang (Nanjing), was not as peaceful as water. The previous year, Emperor Xiao Baojuan of Southern Qi, who had just ascended the throne, believed in the slander of petty people. He executed many of his father’s meritorious officials during his reign, including Xiao Yan’s brother, causing panic and unrest in the Southern Qi regime. Although Yongzhou was very far away from Jiankang, as a former meritorious official, Xiao Yan felt a wave of murderous intent. Moreover, the location of Yongzhou’s capital Xiangyang was very important and has always been a battleground for military strategists. Xiao Baojuan had long wanted his confidants to replace Xiao Yan, and heavy troops were in control. Xiao Yan, of course, was caught without restraint, but he didn’t want to provoke trouble. He wanted to use calmness as a brake, and the two sides engaged in a secret struggle, just like the surging undercurrents beneath a calm water surface, searching for a breakthrough point. Sure enough, not long after, Xiao Baojuan, who couldn’t resist his temper, sent someone to launch a surprise attack on Yongzhou, The mystery that was dormant at the bottom of the lake was finally about to surface, which was related to the success or failure of Xiao Yan’s action. Xiao Yan launched a counterattack, ordering his soldiers to salvage the wood that had sunk at the bottom of the lake for a year. He called on thousands of pre arranged craftsmen to work day and night, and soon equipped 3000 prepared ships into warships. These 3000 warships, along with more than 10000 newly recruited soldiers and 1000 warhorses, formed a large army that had been fighting against Xiao Baojuan. Under Xiao Yan’s leadership, they advanced eastward and directly attacked Jiankang. The vast army of Xiao Yan quickly captured Jiankang. All the Taicheng within Jiankang territory fell into the hands of Xiao Yan.
Researcher at the Institute of History, Chinese Academy of Social Sciences – Lou Jin: Profound and far sighted. Those who cut down bamboo and sink wood are those who have foresight. They are able to carefully plan something, anticipate where it may go years ago, and make appropriate plans. This is definitely the side of Emperor Wu of Liang’s foresight.
In the year 502 AD, the ceremony for Emperor Qi Xiao Baorong to abdicate to the throne was held. After receiving a firm invitation from Xiao Yan’s courtiers and presenting a heavenly decree, Xiao Yan became emperor and changed the country’s name to Liang. Xiao Yan became Emperor Wu of Liang, marking the beginning of a new era in the Southern Dynasty. However, the throne of Emperor Wu of Liang had not yet been firmly established, and a crisis came unexpectedly. One night, a group of several hundred people, consisting of a team of firewood transport, were allowed to enter the Taicheng Palace. Unexpectedly, the firewood transport was just their cover, and the real goal was to burn the palace. Amidst the flames, these people drew out their weapons and stormed into the Guard Mansion, heading straight towards Emperor Wu of Liang. Later, the army in the capital rushed to break through, and the rebellion was finally quelled.
Researcher at the Institute of History, Chinese Academy of Social Sciences – Liang Mancang: The transition of political power, the establishment of a new dynasty, and the downfall of the old dynasty is a normal situation. In this transformation, many people do not have a strong sense of loyalty, but instead promote the change of political power.
Since the end of the Eastern Han Dynasty, there have been dozens of regimes in China, many of which were achieved through usurpation. Some imperial positions were not legally inherited, and in the shadow of swords and knives, the etiquette between the monarch and his son and his brother was riddled with holes, leading to the fragmentation of the Confucian concept of loyalty and filial piety. During the Song and Qi dynasties, the feudal families engaged in mutual killings to compete for power, causing the concept of filial piety to be on the verge of collapse among the royal family. The Southern Song and Qi dynasties lasted for a total of 82 years, with as many as 64 people dying from the royal family’s mutual killings.
Researcher Lou Jin from the Institute of History of the Chinese Academy of Social Sciences: A person’s views on loyalty and righteousness, basic principles, and some of the most basic qualities that a society should uphold have been challenged. In the process of frequent trampling, its original value cannot be highlighted. Therefore, at the beginning of Emperor Wu of Liang’s reign, this society was in such a state of turbulence and chaos.
The turmoil of the times and the decline of Confucianism gradually brought the common people closer to Buddhism. After the Eastern Jin Dynasty, the trend of becoming a Buddha in society became even more prosperous. According to historical records, there were more than 20000 monks and nuns in the Eastern Jin Dynasty, more than 30000 in the Southern Song and Qi Dynasties, and more than twice in the Liang Dynasty, with the number skyrocketing to over 80000.
Researcher Lou Jin from the Institute of History of the Chinese Academy of Social Sciences: Buddhism was already very prosperous in the northern region at that time, because after the destruction of Buddhism by Emperor Taiwu, it was almost the time of Emperor Wu of Liang in the northern region, and it was already the late Northern Wei period. It was really the period when Northern Buddhism was developing to its peak. So, the two sides were competing for the orthodoxy and the world. They are so fond of Buddhism there. So promoting the light of Buddhism and its redemption for humanity is attractive to many believers. If I suppress it, it will drive the population to the north. Therefore, there are many factors that led to Emperor Wu of Liang’s reverence for Buddhism. Of course, as an emperor, he also needs to use Buddhism. Both of these are true, his use is true, and his reverence is also true.
Shortly after ascending the throne, the visionary Emperor Wu of Liang built many temples, two of which were particularly eye-catching. The fame of these two temples was not only due to their beauty and splendor, but also because they were built by Emperor Wu of Liang in the name of his own parents. The Great Love and Respect Temple was built with great power, like a heavenly palace. It was seven miles away from the central gate to the main gate, with 36 temples on both sides, which housed more than 1000 monks. The Great Wisdom Temple was also grand and spacious, with a 7-story pagoda connected to the house and corridor, interspersed with flowers and fruits in the middle. The temple had 500 nuns, who often talked about lawsuits. After the temple was built, Emperor Wu of Liang A grand ceremony was held for his parents on the first and fifteenth days of each month, and he personally worshipped them. Emperor Wu of Liang’s actions not only moved the ministers around him, but also shook the people of the whole country.
Researcher at the Institute of History, Chinese Academy of Social Sciences – Liang Mancang: In the name of his parents, it actually embodies a Confucian filial piety and spirit. He wrote a poem specifically about how he built this temple, expressing his deep longing for his parents.
To build a temple for his parents, Emperor Wu of Liang disguised Confucianism in the guise of Buddhism. Later, he approached the important Buddhist town of Qixia Jingshe and understood the true essence of Buddhism. On the eighth day of the fourth month in the third year of his reign, which was the birthday of Shakyamuni, he issued an edict in front of the Buddha statue, wishing that in the future, young boys and boys would become monks, spread the teachings of the scriptures, speak with enthusiasm, and become Buddhas together. He also called on the officials, nobles, and royal families to believe in Buddhism, which is equivalent to establishing Buddhism as the state religion. However, Emperor Wu of Liang had a clear idea in his heart that he did not want Xiao Liang to become a Buddhist country. His other great cause of revitalizing Confucianism had already begun. In the spring of that year, the spring breeze sweeping across the lake blew into the Healthy City, bringing a warm message to the children of the humble family. Emperor Wu of Liang wanted to establish a Five Classics Hall in Health, which mainly recruited children from humble families, and exempt them from living expenses and passing exams for official positions. This news blew open the humble family, and the children frowned deeply for a long time. In a few days, each hall admitted hundreds of students. The Five Classics Hall was a school set up by Emperor Wu of Liang according to the Confucian Five Classics. At that time, the five most famous Confucian scholars were each responsible for teaching students to study Confucian classics, and then schools promoting Confucian education flourished throughout various states and counties.
Researcher at the Institute of History of the Chinese Academy of Social Sciences – Liang Mancang: Because governing the country with Confucianism, relying solely on Buddhism to leverage some concepts has only played a role in leveraging. The true rise and development of Buddhism still rely on the construction of Confucianism and Confucianism itself.
Immediately after, Emperor Wu of Liang brought the school to his side and issued an edict to establish the Guozi School, allowing the Crown Prince, royal family, and nobles to study Confucian classics. The presence of Emperor Wu of Liang occasionally appeared in the teachers who taught, and in the school’s auxiliary textbooks, Confucian works such as Confucius’ Zhengyan and Wujing Shushu were also inscribed with the name of Emperor Wu of Liang. Emperor Wu of Liang ruled the country with Confucianism, which could not be separated from the inheritance of the ancient etiquette system. However, the ancient etiquette system focused more on educating the people and did not fully integrate ritual with the national system. Since the end of the Han Dynasty, the key between ritual and national politics has gradually strengthened, and the original etiquette system and some national grand rituals have been reclassified. A new system of the Five Rites is brewing and maturing.
Researcher at the Institute of History of the Chinese Academy of Social Sciences – Liang Mancang: In the past, ritual was about cultivating oneself, emphasizing personal cultivation. However, in the Wei, Jin, Southern and Northern Dynasties, this aspect of governance was emphasized more importantly.
Emperor Wu of Liang deeply felt the importance of Li from the changes of dynasties and power disputes. He needed to redefine the authority of Li. Shortly after the founding of the country, he issued an edict to establish a strong Li system team and formulate a permanent Li system, with unprecedented demands. Emperor Wu of Liang personally inquired and soon a strong Li system team was established.
Professor Chen Suzhen from Peking University: The study of the Five Rites in the Southern Dynasty mainly focused on making ceremonial notes for these five rituals, which is to connect and concretize various specific rituals and rules needed in daily life.
The work of ritual system was not smooth sailing, but even the greatest difficulties could not stop Emperor Wu of Liang’s determination to govern ritual. Under his leadership, the ritual system team searched through ritual classics in China, inquired from ritual experts, and obtained evidence from the daily lives of the people. In the end, it took 11 years to develop a five ritual system consisting of 1176 volumes and 8019 articles, which included five types of rituals: auspicious, inauspicious, military, jia, and bin. It basically covered all aspects of the country, society, and people’s lives. At this point, the five ritual system finally matured.
Professor Chen Suzhen from Peking University: Simply put, auspicious rituals mainly refer to sacrificial rituals, inauspicious rituals mainly refer to funeral rituals, and welcoming rituals are some of the etiquette that people follow when meeting on various occasions. This auspicious ritual is related to marriage and celebration, while military rituals are some of the etiquette in the military.
Emperor Wu of Liang not only standardized the Confucian ritual system, but also regulated the Buddhist precepts. A few years after the establishment of the ritual system team, a team was also formed to regulate the Buddhist precepts. This team was known as the Healthy Teaching Group by researchers, consisting of high monks, Buddhist experts, and some officials whose task was to compile and receive the Bodhisattva precepts at home.
Professor Lou Yulie from Peking University: The core content of this Bodhisattva precept is often mentioned in history, called the Sanjing precept. The Sanjing precept has three aspects: the first is to abide by the precepts, the second is to do good deeds, and the third is to do everything for all sentient beings.
In the view of Emperor Wu of Liang, compiling the Bodhisattva precepts at home is as important as compiling the Five Rites system. They are both closely related to national governance, but as norms for human behavior, the Five Rites system regulates human social behavior, while the Bodhisattva precepts regulate human soul at home.
Professor from Peking University – Building Column: From the perspective of Buddhism, it emphasizes the concept of Bodhisattva seeing. Everyone should abide by precepts, do good deeds, and do things that benefit sentient beings. On the other hand, he also highly values Confucianism, especially filial piety and the doctrine of the mean.
Emperor Wu of Liang led the compilation of Bodhisattva precepts at home. He also practiced the precepts and lived according to them. He was very diligent in politics, always getting up at five o’clock in spring, summer, autumn, and winter to correct official documents and memorials. Even in winter, his hands froze and cracked, and he remained diligent in government affairs. He was very frugal, wearing cloth clothes and a hat for three years, and changing his cotton quilt every two years. He ate vegetarian food, and only ate one meal a day. Emperor Wu of Liang’s actions infected the ministers around him. Today, there is no meat or fish in the diet of monks in Han China, a unique phenomenon that originated from the vegetarianism advocated by Emperor Wu of Liang over 1000 years ago. At that time, in order to cultivate his character, he wrote a text on cutting off alcohol and meat, ordered all Buddhists to cut off alcohol and meat, and summoned 1000 monks to sing this text. With his continuous promotion, it gradually evolved into a unique tradition of Chinese monks eating vegetarian food, which has continued to this day and evolved into the vegetarian culture of China at all levels of society.
Emperor Wu of Liang accelerated the process of compiling the Bodhisattva precepts at home by practicing the precepts with his own body. After 7 years, the Jiankang Teaching Group completed the compilation work. On the eighth day of April that year, which was the birthday of Shakyamuni, Emperor Wu of Liang personally taught the Bodhisattva precepts, the Dharma name Guanda, and granted amnesty to the world. The whole country celebrated the birth of the Bodhisattva precepts disciple emperor. From then on, Emperor Wu of Liang had another name – Emperor Bodhisattva.
Wei Daoru, Director of the Buddhist Research Center of the Chinese Academy of Social Sciences: Emperor Wu of Liang promoted the Bodhisattva precepts, which aimed to ensure that all sectors of society abide by the Buddhist precepts, refrain from doing evil or good, and of course, this played a role in stabilizing society.
At that time, Buddhist scholar Xiao Chen commented that Emperor Wu of Liang’s ingenious strategies and the use of ritual and education effectively enhanced the purity of the Dharma. Confucianism was dedicated to its profession, and the people believed in filial piety. Through the continuous integration of Buddhism and Confucianism, Confucianism gradually spread to the hearts of the people, and the Zhou ritual was passed down. Confucius was once again elevated to a high altar.
The worship of Confucius by emperors began in the Han Dynasty after Emperor Gaozu Liu Bang. However, with the beginning of the chaos at the end of the Han Dynasty, the concept of loyalty and righteousness gradually faded away, and the worship of Confucius was no longer strictly followed. By the time of Xiao Liang, Emperor Wu of Liang, with the concept of governing the country with Confucianism, inevitably pushed the worship of Confucius to the forefront. Standing at the forefront of the Confucius Worship Ceremony is Emperor Wu of Liang. Every year during the Confucius Worship Ceremony held at the beginning of the National Academy, one can see the devout figure of Emperor Wu of Liang. In terms of culture, Emperor Wu of Liang also has the same piety. While he was devoted to music, chess, calligraphy, and painting, he also cultivated a refined and refined Xiao Liang Dynasty, giving birth to works such as the Zhaoming Literature Selection, Yutai New Ode, Wenxin Diaolong, and poetry that have shone for generations. This is a rare cultural wonder since the Western Han Dynasty. Therefore, the Liang Dynasty is praised as the period of continuous rain and darkness in the Northern and Southern Dynasties, like a clear and clear sky.
Researcher at the Institute of History of the Chinese Academy of Social Sciences – Liang Mancang: These great works, such as Wen Xin Diao Long, Shi Pin, and Zhao Ming Wen Xuan, all appeared in the Liang Dynasty. This is partly because literature has developed to this extent, naturally giving birth to these achievements; On the other hand, this is also due to Emperor Wu of Liang’s emphasis on cultural education.
According to historical records, there were 600000 households in the southern Chen dynasty, and his predecessor, Xiao Liang, had a much larger territory and prosperity than the Chen dynasty. Based on this estimate, the population of Xiao Liang was around 1 million households, and the prosperity of the population brought about economic prosperity, especially the Qinhuai River, which is most eye-catching. Its radiance is as brilliant as the night scenery of the Qinhuai River today. According to records, there were more than 100 markets of different sizes on the north bank of the Qinhuai River at that time. The floating bridge connecting the two banks not only became a necessary route for trade between the two sides, but also created the reputation of the Qinhuai River. In addition to health, Wujun and Kuaiji also developed into prosperous areas. The big city and the entire Sanwu region are all magnificent scenery. The healthy holy scenery has made many countries admire the prosperity of the Liang Dynasty, and people were sent to pay tribute. According to historical records, there were as many as 29 countries that offered tribute to the Liang Dynasty at that time. This grandeur was truly portrayed in the “Tribute Map” painted by Xiao Yi, the son of Emperor Wu of Liang.
A continuous stream of foreign monks came to Xiao Liang, including Bodhi Bodhidharma from Nantianzhu. He crossed the sea to health and had a conversation with Emperor Wu of Liang. Later, he became the founder of Chinese Zen Buddhism. Foreign monks constantly exchanged ideas in Xiao Liang, which also led to the unprecedented prosperity of Buddhism. In the misty rain on the four hundred and eighty temples and many buildings of the Southern Dynasty, these are two lines of poetry by Tang Dynasty poet Du Mu in his poem “Spring in the South of the Yangtze River”, allowing people to truly feel the grandeur of Buddhism in the Southern Dynasty. However, according to data statistics, under the rule of Emperor Wu of Liang alone, there were 2846 Buddhist temples built in Xiaoliang. In the capital city of Jiankang alone, there were over 500 Buddhist temples. The largest temple among them was the Tongtai Temple built by Emperor Wu of Liang next to the imperial palace in 527 AD.
According to archaeological records from the Southern Dynasty Temple, there is a 9-story pagoda in Tongtai Temple, with six main halls, more than 10 small halls and halls. There are three levels of Prajnaparamita Terrace in the east and three levels of Buddha Pavilion in the west. Outside Xuanji Temple, there are mountains made of stone, covered with celestial instruments that stimulate water and rotate with drops. The ten golden statues and ten silver acorns cast in Tongtai Temple are extremely magnificent. After the completion of Tongtai Temple, Emperor Wu of Liang held a grand ceremony for this, but many people did not expect that Emperor Wu of Liang also sacrificed himself in the temple.
Wei Daoru, Director of the Buddhist Research Center of the Chinese Academy of Social Sciences: Monks are monks. Sacrificing oneself is not becoming a monk, but rather dedicating oneself to the temple, serving the temple, and doing some chores.
After sacrificing himself to the Tai Temple, Emperor Wu of Liang lived in a dilapidated house and bed, doing rough and tiring work. However, he had no complaints. Why did Emperor Wu of Liang neglect the proper emperor and insist on sacrificing himself to the Tai Temple?
Wei Daoru, Director of the Buddhist Research Center of the Chinese Academy of Social Sciences: There were many reasons for Emperor Wu of Liang’s flattery towards Buddhism in his later years, and one important reason was still within his family. His brothers, including his children, had experienced some heartbreaking and unethical behavior.
Emperor Wu of Liang was undoubtedly successful in governing the country, but in managing his family affairs, he suffered repeated setbacks. In order to maintain the stability of the country, he advocated loyalty and righteousness, and could make his courtiers pledge their loyalty to the death, but could not unite his family. He valued filial piety and opposed palace killings, but was repeatedly involved. This contrast made him, who had always been resourceful, feel helpless. He couldn’t figure out why, thinking that perhaps his cultivation was not enough, so he came to the temple to sacrifice himself as a slave and repent of his sins.
Wei Daoru, Director of the Buddhist Research Center of the Chinese Academy of Social Sciences: Emperor Wu of Liang sacrificed his body at the temple in his later years. At this time, due to his personal reasons and many other reasons, it had become an emperor who flattered Buddhism. I am already superstitious about Buddhism.
After the 65 year old Emperor Wu of Liang had the idea of sacrificing himself, he devoted a lot of energy to Buddhism and sacrificed himself four times in his remaining life to the Tongtai Temple. However, the country cannot be without a ruler for a day, and it is possible to relax in the temple for a few days. However, over time, the country will eventually become chaotic. Therefore, every time the ministers tried to persuade him but failed, they used a large amount of money to redeem him. After four attempts, the amount of money spent on redeeming him alone reached 400 million yuan. During the period when Emperor Wu of Liang sacrificed himself to the Tai Temple, there were no incidents of ministers usurping power or subordinates rebelling, indicating the success of Emperor Wu’s rule of the country through Confucianism. In the temple, Emperor Wu of Liang not only worked and recited scriptures, but also had to deal with some memorials. Therefore, he appeared in the temple to review memorials in a unique scene, and he truly became a Bodhisattva emperor. This is unique in Chinese history.
Wei Daoru, Director of the Buddhist Research Center of the Chinese Academy of Social Sciences: Emperor Wu of Liang sacrificed his body at Tongtai Temple. Most importantly, he wanted to set an example of Buddhism, believing that his temple was a symbol of devout faith in Buddhism.
Jiming Temple, Nanjing, Jiangsu Province
On the evening of the last time Emperor Wu of Liang sacrificed himself and was redeemed, Tongtai Temple was burned down by a large fire. He could no longer go to the places he wanted to go. Later dynasties continued to rebuild the temple on the site of Tongtai Temple, and after several changes, it became today’s Jiming Temple in Nanjing. The appearance of the temple changed, but the story of Emperor Wu of Liang still circulated here.
Jiming Temple Master – Mental Dharma: Emperor Wu of Liang, who was a very Buddhist, called him the Bodhisattva Emperor. As we all know, he sacrificed himself four times at Tongtai Temple. The main reason for this is that he was very Buddhist, so he personally practiced Buddhism to learn, promote, and spread it,.
During the four times when Emperor Wu of Liang sacrificed himself at the Tai Temple, he accepted the refuge of Hou Jing, a Northern Wei native who was in distress. However, this led to the famous Hou Jing Rebellion in history. In 547 AD, Hou Jing, a Wei native, sought refuge with the respected Emperor Wu of Liang after being unpopular in both Eastern and Western Wei, hoping to rely on his national power to help him regain power. However, Emperor Wu of Liang had not yet fulfilled his long cherished wish of unifying the north and was reignited by Hou Jing. However, under the light of Buddhism, Xiao Liang has long been different from before. The influx of a large number of ordinary people into Buddhism has greatly weakened social productivity and led to a gradual decline in national strength.
Professor Lou Yulie from Peking University: It is estimated that in many cases, criticism of Buddhism is mainly focused on this issue. Buddhism has accumulated a large amount of social wealth, causing problems in social and economic development.
But the passion for unifying the north and south clearly blurred his understanding of the situation at that time. The consequence of hastily deciding to engage in war with the Eastern Wei was a great defeat, and his nephew Xiao Yuanming still fell into the hands of the Eastern Wei people. Later, the Eastern Wei people demanded that Emperor Wu of Liang return Xiao Yuanming as a condition and drive away Hou Jing.
Researcher at the Institute of History of the Chinese Academy of Social Sciences – Liang Mancang: The Eastern Wei Dynasty adopted this strategy to achieve this goal, or used the hand of Southern Liang to weaken Hou Jing. Or use Hou Jing’s hand to weaken the Southern Liang.
The ministers and Hou Jing repeatedly prevented him, but Emperor Wu of Liang, who was overflowing with family ties, actually agreed to the request of Eastern Wei. Helpless, Hou Jing rebelled and quickly attacked and surrounded Tai Cheng. At this time, Emperor Wu of Liang was very similar to Xiao Baojuan, who was besieged by him back then? Fortunately, the head of Emperor Wu of Liang was not cut off and offered by his subordinates. On the contrary, some ministers who had previously opposed Emperor Wu’s erroneous decisions sacrificed their loyalty in the face of Hou Jing’s army, becoming the best footnote to his success in governing the country with Confucianism. This not only saddened the deeply troubled Emperor Wu of Liang, but also brought some comfort. When Hou Jing captured Taicheng and met Emperor Wu of Liang, he did not see a pitiful Emperor Wu of Liang, but rather a majestic and sacred Emperor Wu of Liang.
As a rebel, Hou Jing seemed to realize that this was a desecration of the loyalty and righteousness advocated by Emperor Wu of Liang, so he followed the etiquette set by Emperor Wu of Liang and performed the rites of a ruler and subject. This worship was obviously formal, however, he wanted to use this form to conceal the essence of his rebellious subjects and thieves. Hou Jing did not kill the emperor and usurp the throne like before, but instead placed the 80 year old emperor under house arrest in his own palace. Emperor Wu of Liang lost the Jiangshan he had built for many years, his own territory, and only his palace was under house arrest. However, the Confucianism that gained new life in his hands did not disappear with the lost Jiangshan, but was accepted and developed by later generations.
History is a mirror, and Emperor Wu of Liang used this mirror to learn from the lessons of the previous dynasty and achieve success in governing the country. Time pushed Emperor Wu of Liang deeper into history, and he also became a mirror, vividly reflecting the reason why the political power rose and fell. After a long time, there have been people who have commented on the things behind him. Emperor Wu of Liang had no way of knowing or wanting to know about these things. He only knew that he had been successful before, and now he has finally settled down to practice. In the past, he sacrificed himself at Tongtai Temple to practice without being disturbed, but was occasionally disturbed by ministers. Now that the Tongtai Temple he wanted to go to was gone, he walked into the palace where he longed for. On May 2nd, 549 AD, Emperor Wu of Liang, who had not eaten for two months, sat in the palace at the age of 86.
90 Seconds in History: Emperor Xiaowen Moves Capital
On a day in September 493 AD, Emperor Xiaowen of Northern Wei made a significant decision. He dressed in military uniform, whipped his horses, and personally led a 300000 strong army southward, with the determination to win. He prepared to attack Southern Qi, but at this time, it was the rainy season in the north, and the road was muddy. By the time he reached Luoyang, the soldiers were already exhausted and morale was low. The ministers who did not want to send troops requested to stop advancing. Emperor Xiaowen was furious, and in the end, he agreed not to go south, but he had to move the capital to Luoyang. In order to stop going south, the Tuoba nobles had to agree to move the capital. Emperor Xiaowen borrowed the name of the southern expedition and carried out the relocation of the capital. In 494 AD, she finally moved the capital to the center of Chinese culture that he had long longed for. Luoyang laid the most solid foundation for his later sinicization reform.