Wutai Shanxi Taiding Two Sages Dialogue Stone
Manjushri and Vimalakia Two Sages Dialogue Stone is located 3 kilometers north of Taipei, Wutai Shanxi, and 2 kilometers north of Chantang Village, Yantou Township, Fanzhi. On a gentle slope with lush forests and lush grass, there are The two stone cliffs are connected at the bottom and divided into two at the top. They are about 40 meters long from north to south and about 10 meters high. In ancient times, buildings were built on rocks.
The Vimalakirti and the statue of Manjusri sitting opposite each other that Yuanren saw when he entered the Tang Dynasty
In the fifth year of the Kaicheng period of the Tang Dynasty (840), the monk Yuanren visited Mount Wutai . The second volume of his "Records of the Pilgrimage to the Dharma Seeking Dharma in the Tang Dynasty" records: "To Xitai ... Walking five or six miles from Xiaban in the west of Taipei, there is a dialogue place between Manjusri and Vimalakirti. There are two large rocks rising opposite each other, one in the south and one in the north, each about three feet high. Both of them are flat and have large stone bases. According to legend: Manjushri Bodhisattva is the place where Vimalakirti and Vimalakirti met and talked. There are lion's hooves on the lower stone between the two buildings, which are about an inch deep into the stone. There are six buildings in front of the rock, facing east. At the south end is a statue of Manjusri, riding two lions. At the east end is a statue of Vimalakirti, sitting on a four-corner seat. He has the appearance of an old man, with double knotted hair on top, and a plain white face, wearing a lotus dress and a white skirt. He is wearing a fur coat with mottled red, white and black fur. His hands are not in the leather sleeves, his right knee is bent on the seat, his left knee is raised up and he is standing on the seat, his right elbow is on the table, and he is leaning up. Stretch out the five fingers of the palm, hold the tail with the left hand, press the wrist on the left knee, open the mouth and show the teeth, as if talking and smiling. People said: It was created by seeing the present appearance.
Yuanren said to the old man Vimalakīrti. His appearance, sitting posture, clothing, expression, and utensils were carefully observed and recorded in a total of 98 words. It is still an extremely precious and rare historical material. In the fifth year of Huichang in the Tang Dynasty (845), "Wuzong destroyed the law", the statues of Vimalakirti and Manjusri facing each other as recorded by Yuanren were also destroyed and no longer exist.
There is no such statue as recorded in the Song and Ming Mountain Chronicles. Volume 2 of Ming Zhencheng's "Qingliang Mountain Chronicles" "Five Peaks Miracles": Xitai... Two Saints Dialogue Stone. Tang Falin saw two old men sitting on a stone talking in white. If you get close, you will lose sight of them because of their reputation. Mr. Xuan saw something strange and built a building on it. Jue Xuan's poem: "The wonderful virtues open up and go up and down, and Vimalakirti returns silently. If there is no words to talk about, the wind and rain will be scattered in front of the stone."
In Tofukuji Temple in Kyoto, Japan, there is a "Picture of Vimalakirti Layman" by a fellow Chuan Yuan
What did Vimalakīrti preach?
"Vimalakīrti Sutra" was produced in the second and third centuries AD. It is indeed very story-telling, just like a novel. The protagonist Vimalakirti is not only a rich and respected Indian elder, but also a Bodhisattva who purifies his mind and saves all sentient beings. Such a dual image reflects the ever-expanding development of Buddhism and its penetration into the world at that time. His elder status may be that he is a businessman who is an important supporting force for Buddhism.
The idea of "non-duality" proclaimed in the "Vimalakīrti Sutra" is the main concept of this sutra. The essence of the so-called "non-duality" is to eliminate differences without treatment. Beyond treatment and differences, it embodies the spirit of "the middle way". This concept of overcoming bigotry, no treatment, and obscuring differences runs throughout.
The novelty of the "Non-dual Dharma" that Vimalakīrti has repeatedly preached lies in the true spirit of the Mahayana Bodhisattva's practice of not being obsessed with leaving the world, removing defilements and becoming pure, but taking living in the world as nirvana and saving people for liberation. "For example, if you don't go into the huge sea, you won't be able to get priceless pearls. If you don't get into the ocean of troubles, you won't be able to get all the treasures of wisdom." emphasizes the key to Mahayana Buddhism’s spirit of self-interest, altruism, and saving the world.
Vimalakīrti took the initiative to enter the world and practice the Sixth Perfection and gain enlightenment. Therefore, although he has countless worldly wealth and family, he lives in the world to practice and be purified from defilements. He "teaches" and "benefits" all living beings everywhere. This is his altruistic salvation of others. Performance.
The remains of the Two Saints’ Dialogue Center in Shanxi, Wutai
Vimalakīrti’s influence on Chinese culture
Entering the Tang Dynasty , Vimalakīrti entered the world in an all-round way with an image that was both kind and human, yet also subtle and profound in Buddhism. The spiritual life of ancient Chinese.
Vimalakirti's discussion of the "original mind" attracted the attention of people at the time: "In an instant, you can regain your original mind ", "If you want to obtain a pure land, you should purify your mind. If your mind is pure, then the Buddha Land will be pure." .This thought of his had a great influence on Huineng, the Sixth Patriarch of the Tang Dynasty. Huineng's new Zen thought paid special attention to " pointing directly to the human heart " and was in the same vein as Vimalakirti. The many references to the Vimalakīrti Sutra in the Tan Sutra are by no means superficial articles, but Zen classics that are rarely based on. Yongjia Master Xuanjue (665~713) discovered his mind after reading the Vimalakirti Sutra, which was personally confirmed by the Sixth Patriarch. His "Song of Enlightenment" embodies Buddhist wisdom and philosophy of life, which is not only widely spread domestically, but also affects the world.
"Poetry Buddha" Wang Wei, his name "Wei" combined with the word "Vimalakirti" is "Vimalakirti". The "immortal of poetry" Li Bai proposed himself as "Vimalakīrti". He once wrote a poem: "The layman Qinglian banished the immortal, and the wine shop was named Fifty Spring. Huzhou Empress Sima must ask? The Golden Millet Tathagata is the descendant." (Vimalakirti was originally also known as the Golden Millet Tathagata).
Bai Juyi not only regarded Vimalakīrti as the embodiment of ideal personality, but also highlighted his pursuit of integrating the worldly hedonistic life with Taoism and Zen practice. "Even if you pass by a wine shop, you will never leave the Taoist temple. The sound of the strings and pipes is not real, and the color of the flowers is empty. Who knows this meaning? Only the pure-named man." The pure-named man is Vimalakirti. While maintaining cultural traditions and clan order, these literati and officials pursued a transcendent religious realm and achieved peace of mind, body, and soul.
Panoramic view of the Dialogue Hall of the Two Saints in Shanxi, Wutai
The historical background of the statues of the Two Saints
During the Wei, Jin and Northern Dynasties (220~589), the popularity of the statues of Vimalakīrti and Manjusri facing each other had its own specific historical background.
During the Eastern Jin Dynasty, Kumarajiva translated "The Sutra Said by Vimalakīrti" and so on, which was very popular in the upper class society of the Wei, Jin, Southern and Northern Dynasties. The famous families and scholars at that time often discussed the Vimalakirti Sutra with the traditional Chinese "Lao" and "Zhuang". The subject of the debate between Vimalakirti and Manjusri became a frequent discussion among them. topic of. The image of Vimalakirti who was born into a noble family but had a noble temperament and was good at clear debate, as well as Manjushri's respect and admiration for Vimalakīrti as the envoy of Buddha , were also the content they talked about.
This is because, during the Wei and Jin Dynasties, many years of continuous regime changes and wars made the influential wealthy families and literati in the society full of disappointment in the real society, and also in the Confucianism that had been "exclusively respected" since the Western Han Dynasty , Confucian salvation thought is full of disappointment. Therefore, Lao Zhuang, who escaped from reality and tended to be aloof, and the recently introduced Buddhism , became the main spiritual support and life sustenance of this group or class.
However, for these vested interests who are pampered and live a comfortable life, it is really difficult to give up the real enjoyment and benefits. Buddhist monks need to abide by the precepts and rules, and even pursue the "solitude" and "not being enslaved by things" Such a state is indeed difficult for them to accept. Therefore, people like Vimalakirti who did not give up the favorable material living conditions, but also maintained spiritual transcendence of secular society, freedom of self-awareness and independent dignity of personality, became their models to imitate. Role model. As a result, the worship of Vimalakia became common in the upper class society of Wei and Jin Dynasties.
Therefore, "Vimalakirti Sutra" has also become one of the earliest themes of Chinese-style literature and imagery of Indian Buddhism. The earliest existing mural of Vimalakirti and Manjusri facing each other is undoubtedly the "Vimalakirti" painted in Cave 169 of Binglin Temple in Gansu Province in the first year of Jianhong of the Western Qin Dynasty (420).
The Northern Wei had a total of seventeen emperors and 171 years from its capital in Pingcheng (today's Datong, Shanxi) in 398 AD to the fall of the Western Wei in 557 AD. It was the longest neutral kingdom among all the kingdoms of the Wei, Jin, Southern and Northern Dynasties. This is of course inseparable from the ambition of Emperor Xiaowen to "seven temples in Yangon to benefit the common people" and his determination to forge ahead. He imitated the etiquette of the Han Dynasty , built a bright hall, built an ancestral temple, and held a ceremony to welcome the spring in the eastern suburbs. I will mourn for three years.
Wutai Shanxi Taiding Two Sages Dialogue Stone
Manjushri and Vimalakia Two Sages Dialogue Stone is located 3 kilometers north of Taipei, Wutai Shanxi, and 2 kilometers north of Chantang Village, Yantou Township, Fanzhi. On a gentle slope with lush forests and lush grass, there are The two stone cliffs are connected at the bottom and divided into two at the top. They are about 40 meters long from north to south and about 10 meters high. In ancient times, buildings were built on rocks.
The Vimalakirti and the statue of Manjusri sitting opposite each other that Yuanren saw when he entered the Tang Dynasty
In the fifth year of the Kaicheng period of the Tang Dynasty (840), the monk Yuanren visited Mount Wutai . The second volume of his "Records of the Pilgrimage to the Dharma Seeking Dharma in the Tang Dynasty" records: "To Xitai ... Walking five or six miles from Xiaban in the west of Taipei, there is a dialogue place between Manjusri and Vimalakirti. There are two large rocks rising opposite each other, one in the south and one in the north, each about three feet high. Both of them are flat and have large stone bases. According to legend: Manjushri Bodhisattva is the place where Vimalakirti and Vimalakirti met and talked. There are lion's hooves on the lower stone between the two buildings, which are about an inch deep into the stone. There are six buildings in front of the rock, facing east. At the south end is a statue of Manjusri, riding two lions. At the east end is a statue of Vimalakirti, sitting on a four-corner seat. He has the appearance of an old man, with double knotted hair on top, and a plain white face, wearing a lotus dress and a white skirt. He is wearing a fur coat with mottled red, white and black fur. His hands are not in the leather sleeves, his right knee is bent on the seat, his left knee is raised up and he is standing on the seat, his right elbow is on the table, and he is leaning up. Stretch out the five fingers of the palm, hold the tail with the left hand, press the wrist on the left knee, open the mouth and show the teeth, as if talking and smiling. People said: It was created by seeing the present appearance.
Yuanren said to the old man Vimalakīrti. His appearance, sitting posture, clothing, expression, and utensils were carefully observed and recorded in a total of 98 words. It is still an extremely precious and rare historical material. In the fifth year of Huichang in the Tang Dynasty (845), "Wuzong destroyed the law", the statues of Vimalakirti and Manjusri facing each other as recorded by Yuanren were also destroyed and no longer exist.
There is no such statue as recorded in the Song and Ming Mountain Chronicles. Volume 2 of Ming Zhencheng's "Qingliang Mountain Chronicles" "Five Peaks Miracles": Xitai... Two Saints Dialogue Stone. Tang Falin saw two old men sitting on a stone talking in white. If you get close, you will lose sight of them because of their reputation. Mr. Xuan saw something strange and built a building on it. Jue Xuan's poem: "The wonderful virtues open up and go up and down, and Vimalakirti returns silently. If there is no words to talk about, the wind and rain will be scattered in front of the stone."
In Tofukuji Temple in Kyoto, Japan, there is a "Picture of Vimalakirti Layman" by a fellow Chuan Yuan
What did Vimalakīrti preach?
"Vimalakīrti Sutra" was produced in the second and third centuries AD. It is indeed very story-telling, just like a novel. The protagonist Vimalakirti is not only a rich and respected Indian elder, but also a Bodhisattva who purifies his mind and saves all sentient beings. Such a dual image reflects the ever-expanding development of Buddhism and its penetration into the world at that time. His elder status may be that he is a businessman who is an important supporting force for Buddhism.
The idea of "non-duality" proclaimed in the "Vimalakīrti Sutra" is the main concept of this sutra. The essence of the so-called "non-duality" is to eliminate differences without treatment. Beyond treatment and differences, it embodies the spirit of "the middle way". This concept of overcoming bigotry, no treatment, and obscuring differences runs throughout.
The novelty of the "Non-dual Dharma" that Vimalakīrti has repeatedly preached lies in the true spirit of the Mahayana Bodhisattva's practice of not being obsessed with leaving the world, removing defilements and becoming pure, but taking living in the world as nirvana and saving people for liberation. "For example, if you don't go into the huge sea, you won't be able to get priceless pearls. If you don't get into the ocean of troubles, you won't be able to get all the treasures of wisdom." emphasizes the key to Mahayana Buddhism’s spirit of self-interest, altruism, and saving the world.
Vimalakīrti took the initiative to enter the world and practice the Sixth Perfection and gain enlightenment. Therefore, although he has countless worldly wealth and family, he lives in the world to practice and be purified from defilements. He "teaches" and "benefits" all living beings everywhere. This is his altruistic salvation of others. Performance.
The remains of the Two Saints’ Dialogue Center in Shanxi, Wutai
Vimalakīrti’s influence on Chinese culture
Entering the Tang Dynasty , Vimalakīrti entered the world in an all-round way with an image that was both kind and human, yet also subtle and profound in Buddhism. The spiritual life of ancient Chinese.
Vimalakirti's discussion of the "original mind" attracted the attention of people at the time: "In an instant, you can regain your original mind ", "If you want to obtain a pure land, you should purify your mind. If your mind is pure, then the Buddha Land will be pure." .This thought of his had a great influence on Huineng, the Sixth Patriarch of the Tang Dynasty. Huineng's new Zen thought paid special attention to " pointing directly to the human heart " and was in the same vein as Vimalakirti. The many references to the Vimalakīrti Sutra in the Tan Sutra are by no means superficial articles, but Zen classics that are rarely based on. Yongjia Master Xuanjue (665~713) discovered his mind after reading the Vimalakirti Sutra, which was personally confirmed by the Sixth Patriarch. His "Song of Enlightenment" embodies Buddhist wisdom and philosophy of life, which is not only widely spread domestically, but also affects the world.
"Poetry Buddha" Wang Wei, his name "Wei" combined with the word "Vimalakirti" is "Vimalakirti". The "immortal of poetry" Li Bai proposed himself as "Vimalakīrti". He once wrote a poem: "The layman Qinglian banished the immortal, and the wine shop was named Fifty Spring. Huzhou Empress Sima must ask? The Golden Millet Tathagata is the descendant." (Vimalakirti was originally also known as the Golden Millet Tathagata).
Bai Juyi not only regarded Vimalakīrti as the embodiment of ideal personality, but also highlighted his pursuit of integrating the worldly hedonistic life with Taoism and Zen practice. "Even if you pass by a wine shop, you will never leave the Taoist temple. The sound of the strings and pipes is not real, and the color of the flowers is empty. Who knows this meaning? Only the pure-named man." The pure-named man is Vimalakirti. While maintaining cultural traditions and clan order, these literati and officials pursued a transcendent religious realm and achieved peace of mind, body, and soul.
Panoramic view of the Dialogue Hall of the Two Saints in Shanxi, Wutai
The historical background of the statues of the Two Saints
During the Wei, Jin and Northern Dynasties (220~589), the popularity of the statues of Vimalakīrti and Manjusri facing each other had its own specific historical background.
During the Eastern Jin Dynasty, Kumarajiva translated "The Sutra Said by Vimalakīrti" and so on, which was very popular in the upper class society of the Wei, Jin, Southern and Northern Dynasties. The famous families and scholars at that time often discussed the Vimalakirti Sutra with the traditional Chinese "Lao" and "Zhuang". The subject of the debate between Vimalakirti and Manjusri became a frequent discussion among them. topic of. The image of Vimalakirti who was born into a noble family but had a noble temperament and was good at clear debate, as well as Manjushri's respect and admiration for Vimalakīrti as the envoy of Buddha , were also the content they talked about.
This is because, during the Wei and Jin Dynasties, many years of continuous regime changes and wars made the influential wealthy families and literati in the society full of disappointment in the real society, and also in the Confucianism that had been "exclusively respected" since the Western Han Dynasty , Confucian salvation thought is full of disappointment. Therefore, Lao Zhuang, who escaped from reality and tended to be aloof, and the recently introduced Buddhism , became the main spiritual support and life sustenance of this group or class.
However, for these vested interests who are pampered and live a comfortable life, it is really difficult to give up the real enjoyment and benefits. Buddhist monks need to abide by the precepts and rules, and even pursue the "solitude" and "not being enslaved by things" Such a state is indeed difficult for them to accept. Therefore, people like Vimalakirti who did not give up the favorable material living conditions, but also maintained spiritual transcendence of secular society, freedom of self-awareness and independent dignity of personality, became their models to imitate. Role model. As a result, the worship of Vimalakia became common in the upper class society of Wei and Jin Dynasties.
Therefore, "Vimalakirti Sutra" has also become one of the earliest themes of Chinese-style literature and imagery of Indian Buddhism. The earliest existing mural of Vimalakirti and Manjusri facing each other is undoubtedly the "Vimalakirti" painted in Cave 169 of Binglin Temple in Gansu Province in the first year of Jianhong of the Western Qin Dynasty (420).
The Northern Wei had a total of seventeen emperors and 171 years from its capital in Pingcheng (today's Datong, Shanxi) in 398 AD to the fall of the Western Wei in 557 AD. It was the longest neutral kingdom among all the kingdoms of the Wei, Jin, Southern and Northern Dynasties. This is of course inseparable from the ambition of Emperor Xiaowen to "seven temples in Yangon to benefit the common people" and his determination to forge ahead. He imitated the etiquette of the Han Dynasty , built a bright hall, built an ancestral temple, and held a ceremony to welcome the spring in the eastern suburbs. I will mourn for three years.In the early Northern Wei Dynasty, there was a proliferation of sculptures of Vimalakīrti and Manjusri facing each other among the statues of Yungang Grottoes, with more than 30 pieces. By the time Emperor Xiaowen of the Northern Wei Dynasty moved the capital south to Luoyang in order to promote "Chineseization", Longmen In the grotto , the sculptures with the theme of "Vimalakirti and Manjusri sitting opposite each other" reached its peak, with more than 130 places.
It can be seen from this that as the Northern Wei regime implemented the "Chinese" policy, Emperor Wei Xiaowen devoted himself to building the Dafutu Temple, Qingliang Temple , Foguang Temple in Mount Wutai during his reign. The statue of "Vimalakirti Sutra" with Mojie and Manjusri sitting opposite each other was most likely built by Emperor Xiaowen of Wei.
Northern Song Dynasty It is recorded in the "Famous Holy Sites of Wutai Realm Temple" in Yanyi's "Guang Qingliang Biography": Xitai... Miracle No. 15, Xiaowen Sheduo... Master (Lion) Zi Trace, Khotan King Traces of the dialogue between the two saints..." From this record, it can be seen from this record that Manjusri's lion mount is in the same place as the King of Khotan, the remains of the dialogue between the two saints, and the Sheduo ruins of Emperor Xiaowen of the Northern Wei Dynasty. This may be because Khotan and other Western Regions monks or sculpture artists introduced information about the knight Manjusri and the king of Khotan to China via the Silk Road, and reshaped them at the existing relics of the past, such as the Xiaowen Sheduo and the Dialogue between the Two Saints. The "Two Sages Conversation" statue of Manjusri riding two lions
developed from Wei and Jin metaphysics to three religions with different paths leading to the same goal
The famous historian He Changqun pointed out in his "Preliminary Discussion of Qingtan Thought in Wei and Jin Dynasties": " dropped. In the Six Dynasties, the discussion of metaphysics and Buddhism complemented each other, and the discussion of emptiness and tranquility had no end. Therefore, the doctrines of the three schools of Confucianism, Taoism, and Buddhism were like three straight lines intersecting at one point... and the three schools of learning merged into one. Each has its own changes, forming a great and noble philosophical system in Chinese culture and thought."
As we all know, Confucianism recognizes the real society, and its doctrine compromises between ideals and facts, so the word "中" is hung to highlight it. . However, Taoism rejects the sage and rejects everything in society. There is nothing so-called sage and wisdom, so the word "wu" is established to reveal the meaning of "Zhong" in Confucianism and "wu" in Taoism. It has a negative meaning, saying that "Zhong" is not attached to "Zhong", and "Wu" is not attached to "Wu". In fact, it has synonyms and different names, and Confucianism and Taoism have the same origin. Different from "seeking knowledge for the sake of knowledge", Indians use wisdom to wake up from delusion and seek wisdom for liberation. Buddhism is originally the path to liberation and is particularly closely related to life. The so-called becoming a Buddha means letting nature take its course, that is, returning to one's true nature. When Buddhism first came, its foothold was not yet stable. It was Buddhism in the Han Dynasty and Buddhism in the Wei and Jin Dynasties. Tang Yongtong, the founder of metaphysics in the Wei and Jin Dynasties, believed: "Returning to the original is the natural revelation of the nature of the mind, that is, knowing the mind and seeing the nature", so he became a Buddha. The basis is not outside one's own nature, one should not abandon the near and seek the far, but should suddenly realize and become a Buddha by seeing one's nature. Take nothing as the foundation and everything as the end. "The root and the end are the body and function". " Transcendence into the holy is present at the moment, no need to look far, so metaphysics has turned in a new direction, starting from Zen and continuing the learning of the Song and Ming Dynasties."
From the evolution of the concept of "anti-original", it can be seen that The integration of Buddhism, Confucianism and Taoism has promoted the sinicization of Buddhism. From a deep ideological perspective, the basic theory contains the ultimate basis for the ideal order of the three religions.
The differences between Confucianism, Buddhism and Taoism all lie in the same origin ( means inner transcendence ). In terms of characteristics, there are different levels of the realm of returning to the original. Confucianism is about restoring nature (the level of ethics and morality), Taoism is about restoring life (the level of physical and mental harmony), and Buddhism is about restoring the original pure mind (the level of true nature). , and this cultural pattern of three religions integrating each other and reaching the same destination through different paths reveals the root cause of why there have been no religious wars in Chinese history.
To sum up, in the Wei, Jin, Southern and Northern Dynasties, more than 360 people were in chaos and wars raged. During the 1960s, the Mount Wutai area was fortunate enough to enjoy the relatively safe and stable period of the Northern Wei Dynasty for 170 years and a relatively prosperous cultural and ecological environment. Under the direct joint efforts of many literati and officials from the Central Plains and the government of Emperor Xiaowen of the Northern Wei Dynasty, Confucianism, Confucianism, and Confucianism were greatly promoted. The integration of Buddhism and Taoism has become an important landmark time node in Chinese culture.
This kind of "one theory" in which the three religions reach the same goal through different paths helps people broaden their minds, overcome the barriers caused by ethnic and regional differences, and be able to calmly seek common ground while reserving differences, instead of blindly rejecting other religions or foreign cultures. It played a great role in the in-depth opening up of culture and the integration of multi-ethnic groups in the later Tang and Song Dynasties.
Learn from the past to know the present, and carry on the past to open up the future. Culture is a whole, we can compare similarities and differences horizontally, and trace our roots vertically. See both the trees and the forest. From here to there, from small to big. Seek truth from facts, and carefully study the connections between different fields such as politics, economy, and culture in Fanzhi, my hometown. It serves as a reference, reference and education for the culturally strong county and cultural self-confidence of the hometown.
Qingliangshan people Xin Chou visited the Qingliangshan Academy in October in the Golden Autumn Period.
Statement: This photo is from an online photo and will be deleted if it infringes upon copyright infringement.
Reference material:
1. "Vimalakīrti Sutra" published by Sanmin Bookstore in 2005.
2. Yuanren "A Pilgrimage to the Tang Dynasty to Seek Dharma", Zhonghua Book Company, published in October 2019.
3. Cui Yuanhe's "Collection of Temple Statues in Mount Wutai", published by Sanjin Publishing House, October 2019.
4. Tang Yongtong's "Manuscripts on Metaphysics of the Wei and Jin Dynasties", The Commercial Press, published in June 2020
5. Tang Yiliang's "Collection of the History of the Wei, Jin, Southern and Northern Dynasties", The Commercial Press, published in June 2020.
6, He Changqun's "A Preliminary Discussion of Qingtan Thought in Wei and Jin Dynasties", The Commercial Press, published in June 2020.
Introduction to Qingliangshan Academy:
"Qingliangshan Mountain in the Eastern Sinian Kingdom is the Huayu of Master Manshu, also known as Mount Wutai."
- Excerpted from "Chronicles of Qingliang Mountain"
Qingliangshan Academy is named after the mountain and was formerly Fanzhi Student Bookstore. Founded on January 8, 2002, over the past 20 years, it has been committed to carrying forward China's excellent traditional culture, inheriting red revolutionary culture, and cultivating and practicing advanced socialist culture.
Internal organizational structure:
Two sessions: Shichang Education Foundation, Hanshan Cultural Research Association
Three stores: Fanzhi Student Bookstore, Pastoral Shiguang Life Museum, Xiu Ming Youpin Life Museum
Six stores: Zhengxing Research Department, Zhengxin Tea Talk Department, Mindfulness Etiquette Department, Zhengsi Vegetarian Department, Zhengtong Traditional Chinese Medicine Health and Wellness Department, Zhengding Family Education Department
hold reading clubs, concerts, cultural charity lectures, Chinese studies training, outdoor study tour experiences, folk cultural activities and conference discussions, culture all year round. More than 220 exchange activities were held. In 2020, he was awarded the "Characteristic Academy" medal by the Shanxi Academy Alliance!
This kind of "one theory" in which the three religions reach the same goal through different paths helps people broaden their minds, overcome the barriers caused by ethnic and regional differences, and be able to calmly seek common ground while reserving differences, instead of blindly rejecting other religions or foreign cultures. It played a great role in the in-depth opening up of culture and the integration of multi-ethnic groups in the later Tang and Song Dynasties.
Learn from the past to know the present, and carry on the past to open up the future. Culture is a whole, we can compare similarities and differences horizontally, and trace our roots vertically. See both the trees and the forest. From here to there, from small to big. Seek truth from facts, and carefully study the connections between different fields such as politics, economy, and culture in Fanzhi, my hometown. It serves as a reference, reference and education for the culturally strong county and cultural self-confidence of the hometown.
Qingliangshan people Xin Chou visited the Qingliangshan Academy in October in the Golden Autumn Period.
Statement: This photo is from an online photo and will be deleted if it infringes upon copyright infringement.
Reference material:
1. "Vimalakīrti Sutra" published by Sanmin Bookstore in 2005.
2. Yuanren "A Pilgrimage to the Tang Dynasty to Seek Dharma", Zhonghua Book Company, published in October 2019.
3. Cui Yuanhe's "Collection of Temple Statues in Mount Wutai", published by Sanjin Publishing House, October 2019.
4. Tang Yongtong's "Manuscripts on Metaphysics of the Wei and Jin Dynasties", The Commercial Press, published in June 2020
5. Tang Yiliang's "Collection of the History of the Wei, Jin, Southern and Northern Dynasties", The Commercial Press, published in June 2020.
6, He Changqun's "A Preliminary Discussion of Qingtan Thought in Wei and Jin Dynasties", The Commercial Press, published in June 2020.
Introduction to Qingliangshan Academy:
"Qingliangshan Mountain in the Eastern Sinian Kingdom is the Huayu of Master Manshu, also known as Mount Wutai."
- Excerpted from "Chronicles of Qingliang Mountain"
Qingliangshan Academy is named after the mountain and was formerly Fanzhi Student Bookstore. Founded on January 8, 2002, over the past 20 years, it has been committed to carrying forward China's excellent traditional culture, inheriting red revolutionary culture, and cultivating and practicing advanced socialist culture.
Internal organizational structure:
Two sessions: Shichang Education Foundation, Hanshan Cultural Research Association
Three stores: Fanzhi Student Bookstore, Pastoral Shiguang Life Museum, Xiu Ming Youpin Life Museum
Six stores: Zhengxing Research Department, Zhengxin Tea Talk Department, Mindfulness Etiquette Department, Zhengsi Vegetarian Department, Zhengtong Traditional Chinese Medicine Health and Wellness Department, Zhengding Family Education Department
hold reading clubs, concerts, cultural charity lectures, Chinese studies training, outdoor study tour experiences, folk cultural activities and conference discussions, culture all year round. More than 220 exchange activities were held. In 2020, he was awarded the "Characteristic Academy" medal by the Shanxi Academy Alliance!
