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A Brief Introduction to the Ceremony of the Clans in Zhejiang in the Ming Dynasty
Author: Chang Jianhua (Administered by the Central Seminar on Social History of Nankai University)
Source: “Nankai University” (Philosophy and Social Science Edition) 2024 Issue 5
Abstract: The sentiment of the Ceremony of Zhejiang in the Ming Dynasty can be divided into three emotions: Ancient temples, including cemeteries, cemeteries, family temples, and ancestral temples. In the late Ming Dynasty, there were tomb temples, tomb pavilions, and tomb temples, and the scholars and officials made the decision. The family temples always pay homage to the closest ancestors, or pay homage to the first ancestors, and there is a bad Confucian tradition, and scholars and officials also approve it. Examples of family ancestral temples are found in Wenzhou Prefecture, Houzhou Prefecture, Jinhua Prefecture, and Huzhou Prefecture. In the Ming Dynasty, Chen family established a ancestral hall on the sacred mountain of Yeshuxing Mountain, built a sacrifice field to pay homage to his father and ancestors. The establishment of the ancestral hall tablet of the Imperial Palace in Jinhua Prefecture has attracted attention. The Wenzhou ancestral hall in Zhejiang was still being set up in the late Ming Dynasty. A large number of temples were established in the Li and Gao clans of Leqing County, Wenzhou Prefecture. The Xu clan ancestral hall in Dongyang, Jinhua Prefecture was transformed from a special temple of celebrities in the office to a clan ancestral hall. The Yuyao clan in Shuxing Prefecture also has an ancestral temple, which was transformed from a clan ancestral hall to a clan ancestral hall. The family of GU set up a sacrifice field, which was donated by the clan members, and the three houses were responsible for worshiping ancestors.
Keywords: “Family Gift”; ancestral hall; Fang Xiaoru; Su Boheng; 六华
Author introduction: Chang Jianhua, a lecturer in the social history research of Nankai University, a doctoral supervisor, and an important participant in the social history research of China.
The social customs of the Ming Dynasty showed a stage of change, which led to the rise of the previous period after Chenghua and developed since Jiajing. [1] Our assessment of the ancestor worship of Zhejiang temples in the Ming Dynasty was also divided into three periods: first, middle and last. The ancestors of the Ming people can be divided into tomb sacrifices, family sacrifices, and temple sacrifices according to the location of the ancestor worship. Temple sacrifice refers to worshiping ancestors in the ancestral hall. Family sacrifices and tomb sacrifices can be held separately in the family temple built in the east of the living room or in the ancestral hall built in the tomb. Those without temples can also hold them at home or in the cemetery. Regarding the problems of ancestor worship in Zhejiang in the Ming Dynasty, japan (Japanese) scholar Inoue discussed the basic conditions for clans to form clans by establishing ancestors, establishing ancestral halls for ancestor worship, and editing clan composition, especially the relevant initiatives and activities of Song Lian, Fang Xiaoru and others. [2] He Shuyi studied the study of the Jiangnan region of the Yuan and Ming dynasties and Zhejiang. [4] Chang Jianhua explored Song Lian’s thoughts on building a temple and worshiping ancestors. [3] This article will make a comprehensive discussion on the problems of ancestor worship in Zhejiang in the Ming Dynasty based on the ancestral hall notes and clan contents collected in the Ming Dynasty.
1. Temple worships ancestors in the late Ming Dynasty
There was a famous scholar Fang Xiaoru (1357-1402), from Ninghai, Taizhou, Zhejiang Province. His name was Xizhi and his other name was Xigu, and his name was Xizhi. He was enthusiastic about clan construction and his “Preface to the Child Clan” explored the problems of clan protection. Fang Xiaoru first talked about the main nature of the sacrificial and religious ties to the clan. “Since the three generations, the country has never laughed at, but the families of the great men are even more depressed. Filial piety, brothers, loyalty and trustworthy to maintain their bodies, and honestly to worship their ancestors. He made a clear letter of writing, and divided the seniors and children to be harmonious with their families. He has been virtuous for many generations to seek no guilt in heaven. He has cultivated this principle and preserved the sacrificial piety., the destruction of this will be destroyed, this is what people know.” He believes that wealth and wealth lack reliance. He worships ancestors and clerks to the clan to achieve virtue, knows the morality and pays homage to his children. Then he takes the Tong family as an example, and introduces the Tong family to gather their families and live together, first build a ancestral hall, and then build a clan. Then there is a review of the Tong family building a ancestral temple and cultivating a clan: “Those ten generations later, they will be like brothers, know that they have their roots, but they dare not regard them as passers-by. How can it be made to be sacrificed without placing it with a memorial service and combining it with a picture? This is to know that the family has a wealth and the family has a solid foundation, and that the family is good at being the first. But if Tong Jun knows it alone and does it, isn’t it worth it! ”[5] He pointed out that memorial and contemplation have the influence of the clan, which can make the clan know the basis of the clan, so those who are good at governing families must first serve the family and the clan.
The sentiment of Zhejiang to pay homage to ancestors, we will explore the following three aspects.
(I) The temple is attached to the temple and the tomb temple
The temple was built in the temple and temple during the Yuan and Ming dynasties, and there were already Discussion. [6] Here we will give some additional information on the issue of ancestor worship in the late Ming Dynasty. Tomb worshipping ancestors is a widespread sense of ancestor worship in the Ming Dynasty, but it is not seen that the ancestral temple was built in the ancestral tomb and asked monks and Taoists to take charge of it. The “Records of the Yu Family Ancestral Hall” written by monks in the late Ming Dynasty is worth noting. He first explained that the ancestral worshipping ancestors is based on filial piety and filial piety:
Tomb worship is not ancient, but the gifts are in love with the gifts, so the tomb This is where my body and soul are, so what can I find? Who can’t achieve it? Although this is what is said in the world, my disciples’ learning of birth, when they understand their views on Tao, they are born with ambition, and they are killed with Taoism, so that those who die but do not die will go to the gates and lower their brilliance, and they will not be able to filial piety.
The monks also worship the same tomb and sacrifice. He then talked about the construction of the temple in the clan:
The Wu Jiangxi despises the clan, and some people are at ease , now the fifth generation ancestor. There were six sons, and his son was a monk at Miaozhi Temple, named Yiguang. He received twenty fields in the name of Wucheng, and his name was Wu. After the temple was above it, he was able to cultivate sacrifices. His priest was thirty. He was so angry that he was buried. The soldiers were in the main hall, and the temple was also destroyed. Only his tyrants were preserved. There was a monk from the eldest son Deguifang. He said that Zhilong was far away. He thought to his younger monk. He built a ancestral hall near the clan’s residence and established a wood master to worship the five generations. The king of the palace went down and cut the fields to give them to him. He hoped to get the record for a long time.
Yu Yiguang found Miaozhi Temple, and was in Chengjian Temple in Jinhua, Zhejiang Province. He received twenty treasures of land. Yuan ZhizhengTaiwan Baocai NetworkThe field was lost in the temple. In the early Ming Dynasty, Yu’s eldest son, Deguifang, had a monk brother who was far away and thoughtful, “Build a ancestral hall near the clan’s residence, and set up a wood to worship the five generations.” This is how the monks and monks developed their views on the ancestor worship of monks:
The Buddha’s teachings regard filial piety as the ultimate way, and his kindness is solemn that he is polite and kind., from my perspective to the people who are traveling, from my life to the past, I have a vision, and I should love everything and have a happy ending. This is what I have to do with all my heart, and the two teachers can know what they are. Who is the Son of Man without such a heart? This is never enough to be remembered. The character “天中” is called “天中”, and he has literary experience in the world. He is the master of Yongji Temple in Tianzhu. [7]
The sect also advocates filial piety, and the two realms of Yin and Yang are equal, and the construction of ancestral halls is the “original foundation”.
The tomb of Shi’s family in Yiwu County, Jinhua Prefecture was also transformed by the local Wang Feng. Wang Yu’s “Shi Shi Shi Shi’s Baocai.com Notes” TC:
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