Hao Tian Shen Shen detailed data daquan

God is the honorific title for heaven in China mythology. In the Zhou Dynasty, the honorific titles of the gods officially appeared. Haotian God is the heaven with supreme status, and it is the highest god of orthodox sacrifice in China. The official supreme god of China. Tiandi is called Tiandi, God, Emperor and God. He is the master of nature and the master of the next country. He is surrounded by the sun, moon, wind and rain as envoys of ministers and workers.

"Tongdian Ritual Code": "The so-called god is called the sky, and the distant sky is called the sky. What people respect is nothing more than the emperor, who entrusted him to heaven, so he is called God. "

Basic Introduction Chinese Name: Hao Tianshen Alias: Tiangong, Tiangong, Tiandi Nationality: China Nationality: China Birthplace: Date of Birth: Date of Initial Death of Heaven and Earth: Immortal Occupation: Supreme God, Believing in Tiangong: No Source: Ancient Emperor's "Heaven Way" Sacrifice: Jiaosi Pinyin: hào tiān shàng dì Appearance Works: Zhou Li, Introduction of Four Books and Five Classics. Wang Mang wanted to combine Heaven Emperor and Taiyi into one, which influenced some documents at that time, but the later emperor soon separated the two gods. "Sui Shu Etiquette": "The greeting at five o'clock belongs to the emperor, worshiping the five elements, not worshiping heaven. Heaven is called emperor, also known as God, and also called emperor. The emperor of the five elements can also be called God, not Heaven. " Among the six gods, the natural emperor Haotian God can take the place of heaven, while the human emperor and the five gods can't. In China culture, the single saying of God generally refers to the natural emperor, the God of Heaven. In ancient books, it is also called heaven or god. This term first appeared in Shangshu. Compared with heaven, the God who loves heaven has certain personification. Zheng Xuan said: "God is also an alias of heaven, which means God in heaven"; On the other hand, sometimes a distinction is made, such as "The Biography of Wang Mang in Han Dynasty": "In the spring of four years, the gaozu was worshipped in the suburbs, and Emperor Xiaowen was worshipped in the suburbs." Among them, heaven was separated from God, and the status of God was lower than that of heaven. God here refers to the five elements of human emperors, and heaven refers to the god who loves heaven. The ability of early human beings to understand and transform nature was low, and many aspects of production and life did not come from themselves, but from the gift of nature. The survival and development of early human beings could not be separated from natural conditions. In the long run, the sky and nature are gradually personified and deified in people's minds, and become an objective existence with thinking and emotion to serve God. On the one hand, some descendants think that Haotian God lives in Beichen. "Haotian God is called the emperor and the star of Beichen." On the other hand, heaven is different from the emperor, thinking that heaven is all-day. Biography of Shi Mao: "If the vitality is great, it will be called heaven.". Looking at the sky from a distance is called the sky. This day is based on Cang Hao, not among the stars. " Heaven and God are more naturally called heaven, heaven and heaven, and "heaven" is the most common expression, which is also called heaven, heaven, heaven and so on, such as "heaven is above", "heaven has eyes", "heaven carries", "heaven" and "since heaven has given talents, let them get jobs!" As for the relationship between "Heaven" and "Emperor", the History of the Song Dynasty records that Zhu, a neo-Confucian in the Song Dynasty, had a clear explanation: "Or ask: Sacrificing Hou Ji, a suburb, to match heaven, worshiping King Wen to match god, and emperor is heaven, and heaven is emperor, but what is the significance of sacrifice? Yue: Sacrifice is an altar, so it is called heaven. Sacrifice to your highness and sacrifice with God, so it is called emperor. " During the Spring and Autumn Period and the Warring States Period, ideological progress and humanistic rationality flourished. Liang Ji said: "The husband and the people, the Lord of God, became the people first and then devoted themselves to God with the holy king." God is man-made, and man is God, so the mysterious concept of ancient times gradually disappears, and the concept of "God" is gradually replaced by the natural "heaven", which is the embodiment of moral public opinion and constitutes a foundation of China's cultural belief in later generations. "Worship the heaven and worship the ancestors" is the most basic belief element in China culture. God's Personality The word God first appeared in the Confucian Bible-Five Classics, namely, The Book of Songs, Shangshu, Yili, Zhou Li and Li Ji. God's will runs through the five classics, the earliest of which is Shangshu Yushushun Dian. In addition, other Confucian classics, such as the Four Books and various historical books, also mention God, sometimes called God in the sky. In China's ancient primitive mythology and religious system, it refers to the supreme god, which literally means "the emperor of the world" and means "the supreme master", also known as "the emperor" or "heaven". The origin of China's belief in gods in ancient times was the worship of "heaven" (sky and universe). Zheng Xuan, a great scholar in the Eastern Han Dynasty, claimed that "God is another name for heaven". In the Han Dynasty, a theory of "Six Gods" began to appear. He believed that there were six gods, namely "God" plus five gods: East, South, West, North, Middle and South. Zhu, a great scholar in Song Dynasty, thought that "Heaven", "Emperor", "Tao" and "Reason" were all different names of the same noumenon, while Lu Jiuyuan and Wang Yangming, scholars of mind, thought that "my mind is the universe and the universe is my mind". In the early days, God had a strong personality. For example, it is mentioned in "Shang Shu Shang Yi Shu Xun Si": "Only God is not frequent, doing well is a hundred blessings, and doing badly is a hundred disasters." The personality of "God" in Confucian belief in later generations disappeared, and it was only regarded as an invisible and nameless "noumenon" in philosophy, which was called "reason". Zhuangzi believed that everything originated from Tao, and heaven was born from Tao. Mozi regards ghosts and gods as another kind of creature besides human beings. Shangshu: "God bless the people, for the monarch is the teacher, but you can respect the gods and pamper them all around." Shangshu said, "Wang said," I only heard that Xia was guilty, and I was in awe and dared not be unjust. "The Book of Songs": "The emperor is a god, with a harmonious face, looking around and asking the people for help. "The Book of Rites:" It's the moon, and the son of heaven prayed to God for the moon. " Yi Yin's "Tang Patent": "Only the emperor is for the people, if you have perseverance. "On Mandarin and Zhou Yu" says: "The ancient kings had the world before them and worshipped God, so they taught the king of literature day and night." Zhao Wei's note: "God, heaven also. Shen Ming, so are the sun and the moon. "Miscellanies of the Book of Rites records Meng Xianzi's words:" On the first day of the first month, you can have something to do with God. The beginning of the week is 1 1 month, and the "first month" of the weekly calendar is 1 1 month of the summer calendar. Solstice is the solstice in winter. This is an example of offering sacrifices to the "God" on the winter solstice of 1 1 month. Before Wei and Jin Dynasties, the concept of disaster was that God was like strict father. If the son of heaven does evil, there will be disaster, and the sky is high and cool, so you can't bully. " God accused people of their own mistakes, and strict father told them clearly. If you are afraid of respecting reform, it will be a curse or a blessing; If it is suddenly simple, it will not be punished. Confucian classics say: "Five Blessingg likes it best, and Six Poles likes it least." Preach: "Six? See, if you don't * * *, six penalties and two invasions, six poles. In the past three years, the disaster has started, and the small ones have been completed. What they did did not enjoy God, and God was not prepared. If you don't ask for anything, don't make any corrections, don't say anything, don't enjoy it, and don't thank you, your responsibility will be deeper. These five things are the outline of the king's affairs and the urgency of the south, and only your majesty should pay attention. " God is a benevolent god, and Emperor is a five-virtue emperor. "God is the emperor of five virtues, and five virtues are like the emperor of five people. These two texts are different. Yu Yue said, "The Five Emperors should be based on five behaviors and each has its own virtues, so it is called the Emperor of Five Virtues. Mu Renshen, Golden Divine Instrument, Vulcan Instrument, Water Divine Knowledge and Earth Divine Belief are the five virtues. "So god is the god of the five in one. In the divine power of Oracle Bone Inscriptions, "Emperor" or "God" are all gods. There are two aspects to power: 1. God has supernatural power, and can let wind and rain dominate nature. For example, Oracle Bone Inscriptions in Wuding period said, "God ... sends ... drought". The Oracle in Zu Geng's ancestral home said, "Brother, God has come out ..." "There are only five drums ... If God is king, he is blessed." Such as "Zhen, it was rainy in March this year" and "Zhen, it thundered in March this year." "In the second year, the emperor didn't make the wind, and it was foggy at dusk. "The emperor can order rain, wind and thunder. The "God" in Oracle Bone Inscriptions has great power, and the gods such as sun, moon, stars, wind, rain, thunder and electricity all obey his command. Oracle Bone Inscriptions's words of rain offering sacrifices to mountains and rivers were transferred to God by the God of mountains and rivers, who did not have the divine right to stop the rain. Clouds and thunderstorms are providence, so the emperor decides whether the agriculture will be harvested or not. God can make the rain tick, and so on, until a good year is achieved. Rain in the sky is also God's command, so there are many records in Oracle Bone Inscriptions that "the emperor ordered rain"; Secondly, the wind is not only that, the god in the sky is not only a person, but also a court, with history and ministers at its disposal. There are emperors, ministers, five ministers and five ministers in Oracle Bone Inscriptions. God of nature is a servant of God, such as "the wind of emperor and history". Such as "a stone peak in Liaodi, a cow". What is said here is that a cow is used as a meteor sacrifice to the angel wind of God. "Sacrifice" refers to the sacrifice of burning people and praying for rain. In Oracle Bone Inscriptions, there are records of burning witches and praying for rain. "Zhen, today, Qin Feng is guarding Yu Bohe" ... Bu, its mother, has a heavy rain. Daji. " Zuo Zhuan said that there was a great drought in Shandong, and it was necessary to burn witches for rain. Records about dancing and praying for rain are very common in Oracle Bone Inscriptions. For example, "The next day, there was heavy rain, Ji". "Ice-dust cloth, Zhen, dancing today, rain." "Zhen, Wang, Ruo. Jane, don't dance. " "New silk cloth, Binzhen, dancing, rain." 2. God can control human society, hurt and bless the world. For example, "Wu, fighting for chastity, the emperor will send me black, in January." "The emperor has destroyed it (destroyed, originally referring to bird damage, extended to disaster)." "The emperor only wants his final city (final city)." "Zhen, the emperor is my fruit." The above is to create disasters or injuries. "Zhen, only the emperor Wang Zhaoji." "If the king were a city, the emperor would (bless) me." "Next year, the emperor will descend to eternity (meaning kindness), in the ancestor Yi, October." "The emperor is blessed by me." When the king of Yin takes military action, he must first ask God if he is willing to bless him, because God dominates the victory or defeat of foreign conquest. Moreover, God can bless the Yin King, or he can trouble the Yin King and lead him in good or bad luck. God can give orders and command everything on the earth, or he can give orders and interfere with everything on the earth. The son of heaven is the son of God, and it is determined by heaven, that is, destiny rules the world. Emperors and dynasties in the world are all induced by the five gods in turn, so they are also called "induction emperors". Believing in Heaven Emperor, metaphysical morality is supreme, sincere in nature, doing good deeds, accumulating virtues, spreading widely, generating yin and yang, and being intricate and colorful, which is extremely constitutional among emperors, and makes you hold the throne. Fortunately, you are walking with others! Heaven, the god of science, mastered heaven and turned the barren universe into a wasteland. It didn't do it, but it didn't kill it, with little achievement. He lives in a bright place, and the world has experienced many vicissitudes. I don't know that the north and the south are separated and the east and the west are opposite, so there are five ancestors of Yanhuang, Christ Jesus in the west, Nicodemus in the south and Allah in the north. Different places have different opinions, and each tends to respect the other. Today, there are people who are destined to meet. Everything in the world, no matter how different, is divided into two parts. First name it after Yin and Yang, and then divide its outline. Then, divide its subject and list its articles of association and articles of association. Each of them chooses his own ability and acts according to its foundation. Although the world is difficult to be poor, whether to help others or not is cautious and confirmed by extensive participation. Peace and comfort, the emperor walks with him. If you want to see the emperor, you will be vain, quiet and pious, and you will be able to enter the practice. Different qualifications, different beliefs, difficulties and doorways. Heaven is boundless, humanity is boundless, nature is kind, and details are prepared extensively. Shangshu said that heaven is a god, heaven is human, and morality means something before being like an emperor. God, the supreme god of Confucianism. The idea of God does not come from Christianity in the west, but the inherent religious idea of the Chinese nation. The word "land" appeared in Oracle Bone Inscriptions in Shang Dynasty. According to the research of modern scholar Wang Guowei, "land" is the initial word of "land", that is, the pedicle of a flower, that is, the beginning of all things, so businessmen use this word to show respect for their ancestors. In the era of the unity of god and man, the ancestor god is the supreme god, the ancestor of the nation and the Lord of the gods, so it is also called "emperor". In the late Shang dynasty, not only ancestors, but all the dead kings were honored as "emperors", so some scholars believe that the gods of Shang nationality are actually an abstraction of the dead kings (ancestors). Whether ancestors or ancestors, this "emperor" or "god" has a strong clan color and is the supreme god of a surname or clan. Zhou people defeated the businessmen and reformed this concept. To put it simply, they split the ancestor god and the supreme god into two, erased the surname color of "God", and made it superior, linked with the concept of "heaven" and became a great god that all ethnic groups and clans must worship under the rule of Zhou Dynasty, so "Shang God" was changed to "Zhou Haotian God" (since "God" is not the ancestor of a family name, nor is it the ancestor of an ancestor, of course he won't. The victorious Zhou people confidently said to the defeated businessmen: If God is your ancestor and the patron saint of your family, then why do we Zhou people own the world? Therefore, when Zhou people sacrificed to God, they praised the merits of the former king more than God. This concept of non-surnames and non-ancestors can not only explain the reasons of ancient "revolution", but also conform to the national conditions of multi-clan and multi-ethnic unified dynasties. Zheng Xuan, a Confucian scholar in the Eastern Han Dynasty, once explained that barbarians in the distance did not understand China's ethics, so they should use the concepts of "Heaven Emperor" and "Son of Heaven" as a deterrent. On the other hand, when the clan color of God disappeared, its political color gradually became strong, and it became the exclusive idol of human emperors, which had little direct relationship with his subjects. Sacrifices to gods kill or burn prisoners and livestock, and as sacrifices, they consume a lot of wealth. In the Zhou dynasty, the concept of "heaven" gradually replaced the "god" and "emperor" mentioned by the Yin people. The image of Emperor Tiandi was personified, and King Zhou was called "Emperor Tiandi". Zhou Wang ruled the common people as the son of the Emperor of Heaven, and he also served the Emperor of Heaven like his father. Sacrificing to heaven is a ceremony of serving and offering sacrifices to the Emperor of Heaven. The main worship ceremony of the Zhou Dynasty was held on the day of winter solstice every year, in the southern suburbs of the capital. "Waqiu Sacrifice to Heaven" and "Fang Qiu Sacrifice to Land" are both in the suburbs, so they are also called "Suburban Sacrifice". The dome is a circular altar. The ancients thought that the sky was round, and the circle was the image of the sky, just like the circle. Before the sacrifice, the Emperor of Heaven and officials should fast and preserve the sacrifices and sacrificial vessels of God. On the day of the sacrifice, the emperor led his officials to the suburbs early in the morning. The son of heaven is wearing a robe, a cassock (a dress decorated with moon, moon, star, mountain, dragon and other patterns), twelve crowns on his head, hanging back and forth, holding a Da Gui around his waist, and standing in the southeast of the dome facing west. At this time, the drums and music were ringing, and the Emperor was reported to enjoy the sacrifice. Then the son of heaven took the sacrifice to the emperor of heaven and killed it. These sacrifices were placed on the woodpile together with jade jade, jade hairpin, silk and other sacrifices. The emperor lit the firewood and let the fireworks rise to the sky for the emperor to smell. This is combustion, also known as "the sacrifice of Y and N". Then, in the music, the "corpse" was greeted on the mound. The body is decorated by the living, and as the incarnation of the Emperor of Heaven, it accepts sacrifices on behalf of the Emperor of Heaven. The body sat in front of Chen Fang, who was wearing jade, tripod, reed and other sacrificial utensils. At this time, the corpse blood is sacrificed first, and then five kinds of wines with different qualities are sacrificed in turn, which is called five qi. After the first two wine festivals, you should provide the whole animal, big soup (gravy) and thick soup (salted vegetable juice). After the fourth wine offering, offer millet diet. After the sacrifice, the corpse thanked the sacrifice with three kinds of wine, which was called Qiang. After drinking, the son of heaven and the dance team danced the Cloud Gate Dance, which is said to be the music and dance of the Yellow Emperor. Finally, the worshippers also shared the wine cellar for sacrifice, and the body blessed the son of heaven, which was called "Yi", and later generations also called "drinking blessings". The son of heaven also gave meat sacrifices to the royal family, calling them "gifts". Most of the ceremonies for later generations to worship heaven were based on the Rites of Zhou, but only gods or monuments were used instead of corpses. There is little information about the worship of heaven in the Qin Dynasty, except that there was a ceremony in a suburb for three years. Qin started the year in October, and held suburban worship in October. Emperor gaozu's sacrifice to heaven and earth is the responsibility of the temple officials. At the beginning of Emperor Wudi, a ceremony in the suburbs was held once every three years, that is, in the first year, the heaven was sacrificed, and in the second and third years, the five halls (five emperors) were sacrificed once every three years. In the first year of Emperor Cheng's founding (the first 32 years), a dome was built in Laoyun Henan, Kunming, outside Chang 'an. In the first month of the following spring, on the first day (the first day), the gods of the five parties sacrificed together. This is the beginning of offering sacrifices to heaven in the southern suburbs of Han Dynasty. At the end of the Han Dynasty, a mound was built in the south of Luoyang. The altar is divided into two layers, the upper layer is the place of heaven and earth, and the lower layer is the place of the five emperors. There is a double wall outside the altar called "Wéi". Some changes have taken place in the system of suburban worship in the Southern and Northern Dynasties. First, although ethnic minority regimes use the Han system to worship heaven, they are often mixed with traditional national etiquette. Second, in the southern and northern suburbs of the Liang dynasty, there were no sacrifices to the country and ancestral halls, but fruits and vegetables instead. The third is to build a house outside the ball altar as a place to change clothes and rest. The old system used temporary curtains, and the tile house was used in the second year of Nanqi Yongming (483). In the Song Dynasty, after worshipping heaven and earth, an Amnesty ceremony was held at the gate of the imperial city to pardon prisoners. Another day, I will go to the statue of "Xie En" in Jingling Palace. At the same time, the Liao Dynasty held a ceremony of offering sacrifices to heaven and mountains. When offering sacrifices to Muye Mountain (now the intersection of Laoha River and Xilamulun River in northwest Liaoning) where the ancestors of Qidan nationality lived, the position of God and earth was set. Chu Jin worships heaven on May 5th, July 15th and September 9th every year. After Jin Shizong made a big decision, there was a relatively complete ceremony to worship heaven in the southern suburbs. In the early Yuan Dynasty, there was a Mongolian sacrificial ceremony. Xianzong once offered sacrifices to heaven and earth in Sun Moon Mountain. It was not until the Yuan Dynasty that Kublai Khan of Yuan Shizu built this altar 7 miles southeast of the main entrance of Dadu (now Beijing). When he became emperor, he built a dome and worshipped heaven in the southern suburbs. In the tenth year of Hongwu (1377), the ritual system was changed, and it was decided that in the first month of each year, heaven and earth would be worshipped together in the southern suburbs, and a large temple would be built to cover the altar with a large house. After Ming Taizu moved to Beijing, he built a large memorial hall in the south of Zhengyangmen according to Nanjing regulations, which was completed in the 18th year of Yongle (1420) and dedicated to heaven and earth. In the ninth year of Jiajing (1530), Sejong made another plan and built another dome in the south of the Great Sacrifice Hall. The Qing dynasty basically followed the Ming system. After Shizu (Shunzhi) made Beijing its capital, he resumed the construction of various supporting buildings in Zhengyangmen South Temple of Heaven, and later rebuilt it after Qianlong, becoming the ancient architectural complex of the Temple of Heaven seen today. It includes Qiu Qiu, Daxiang Hall, Imperial Hall, Forbidden City, Zhai Palace, Jingting Pavilion and Sacrificial Pavilion. In addition to the Han system, the Qing people kept the ceremony of "worshipping the temple" before entering the customs, and changed it to "offering the hall" after entering the customs.