[ENG SUB] 【神传文化】历史战乱的另一面：信仰之光

The Other Side of Historical Warfare: The Light of Faith Originally published on “Minghui.org” by Xiao Ge In recent years, a certain narrative has emerged in China: In ancient times, warfare was constant, with only a handful of peaceful years; for the most part, the land was ravaged by conflict, and the common people suffered terribly. This narrative has been increasingly reinforced through officially approved bestsellers, TV dramas, short videos, and other media: the displacement caused by successive wars, the intensity of power struggles, and the frequent changes in political power—all of this makes it easy to draw one conclusion: For most of ancient history, the common people rarely enjoyed a good life. Why did this phenomenon arise? In the 1950s and 1960s, the Chinese Communist Party eradicated traditional culture, launched the Cultural Revolution to “destroy the Four Olds,” overthrew feudal superstitions, burned ancient books, and demolished historic buildings— carrying out a comprehensive destruction on the material level. People chose to temporarily forget in the face of fear; However, that generation is still with us—they were born in the late Qing Dynasty or the Republic of China era. Their memories and understanding of traditional Chinese culture cannot be erased. Once this generation, born in the late Qing Dynasty or the Republic of China era, has gradually passed away, a “vacuum” will emerge in the lineage of traditional Chinese culture. The Chinese Communist Party, which holds the reins of power, has begun—in a manner distinct from the Cultural Revolution’s “Destroy the Four Olds” campaign— to re-select, revise, and reinterpret ancient Chinese culture, crafting the “history” necessary for the Party to maintain its rule through literary, narrative, and artistic techniques across publishing, film, television, and new media. They portray the ancient past as a series of palace intrigues, wars, and conflicts, and instill in the new generation a version of history and ancestors that has been demonized with “class struggle” and “atheism” at its core. This everyday, widespread, and artistic mode of presentation has gradually formed an overarching impression: Violent struggle is the inevitable result of class inequality Therefore, dynastic changes prove that “class struggle” is correct; religion is a tool used by rulers to delude the people and make them resign themselves to suffering, proving that “atheism” is correct; wars, territorial divisions, and warlord conflicts lead to instability, causing suffering for the common people, proving that “stability trumps all” is correct. This is why ordinary Chinese people always say there must be no chaos; the suppression of the June 4th protests and the crackdown on Falun Gong were justified. If I were in charge, I would do the same. The Chinese Communist Party uses sophisticated and systematic brainwashing techniques to shape the world’s perceptions and ways of thinking: In ancient times, wars were frequent and the people suffered terribly, so it is necessary to maintain a powerful “proletarian” regime— only then can stability be achieved. In an era where everyone is dependent on their cell phones and short videos are rampant, the CCP employs a “permission-based” control system. If certain issues are not clarified, then the “toxic current” of smearing ancient history and culture will place the entire society in danger. To this end, this article attempts to discuss the following questions: · What did ancient wars bring about? · How is the CCP’s “access-control” narrative written? · What is the truth of history? When making comparisons across several different dimensions, we’ll take the Wei, Jin, and Northern and Southern Dynasties (220–589 AD c. 370) as an example—the most controversial period— to examine what actually occurred in both the North and the South, beyond the alleged high death tolls and the suffering and displacement of the common people. The Brutal Shi Hu Also Had a Compassionate Side During the Wei, Jin, and Northern and Southern Dynasties, war was the norm, accompanied by death and population displacement; it was indeed one of the most turbulent eras in history. However, on the other side of these historical conflicts, many events unrelated to war were also taking place. Only by examining both sides of the coin—the obverse and the reverse—can we see the true picture. Shi Hu, described as the most terrifying “demon king” in history (of the Northern Later Zhao), was known for violent massacres and exorbitant taxation. Books published on the mainland describe his cruelty in great detail because this aligns with the Communist Party’s theory that “political power grows out of the barrel of a gun.” The more terrifying Shi Hu is portrayed, the better— this makes the Communist Party’s campaign to “seize land from the rich landlords” and “redistribute land” appear all the more benevolent. So, what was the other side of Shi Hu like? According to the *Taiping Guangji*, Shi Hu supported Buddhism and revered the monk Fotu Cheng. He issued a decree stating: “The monk is the nation’s greatest treasure.” He declined to accept honorary titles or high salaries. If we do not grant him honorary titles and high salaries, how can we honor his benevolence? From now on, he shall be allowed to wear silk brocade and ride in a jeweled carriage. On days of court assembly, when the monk ascends the hall, all officials from the Constant Attendants downward must assist in carrying his palanquin. “The Crown Prince and the nobles must assist in carrying the palanquin to court.” Under Fotu Cheng’s counsel, Shi Hu significantly curbed his bloodshed. A minister submitted a memorial to Shi Hu, arguing that the Buddha was a foreign deity (a “Rong” deity) from the Western Regions, and that the Son of Heaven of China should not worship him; he advocated prohibiting Han Chinese from becoming monks. Shi Hu, however, maintained, “If the Buddha is a ‘Rong’ deity, then he is precisely the one we should venerate.” Shi Hu permitted all people within his realm, regardless of ethnicity, to freely enter the monastic order. This marked the first time in Chinese history that an official decree allowed Han Chinese to become monks or nuns. This detail will not appear in best-selling books, because in 1950, the Chinese Communist Party thoroughly and permanently banned Buddhism. Monks returned to lay life, and nuns married. To this day, although Buddhism has been restored, it remains a “patriotic religion” under the leadership of the “atheist” Communist Party. Moreover, one rule has remained unchanged: No member of the Chinese Communist Party may hold any religious beliefs. During the Wei, Jin, and Northern and Southern Dynasties, no matter how frequent the wars were, the ruling emperors all considered themselves members of the China people. How could the China be reunified? How could the teachings of Confucianism, Buddhism, and Daoism benefit all sentient beings? Everyone was making their own distinct efforts. In the north, the rulers of the Former Qin and Later Qin invited Kumarajiva to Chang’an, where he presided over a grand ceremony for the translation of Buddhist scriptures, which laid the theoretical foundation for Mahayana Buddhism in China. In the Kingdom of Western Liang, far in the northwest, the world-renowned Mogao Caves of Dunhuang were carved and constructed, serving as a crucial transit point for the transmission of Buddhism into the Central Plains. The many small states of the Wei, Jin, and Northern and Southern Dynasties were as fleeting as shooting stars. Regardless of whether a state was strong or weak, they engaged in warfare and bloodshed, yet they shared a single goal—the reunification of China. and hoped to find a spiritual faith that would prevent war and ensure that turmoil would never recur. Confucianism, Buddhism, and Taoism shone in harmony, each with the purpose of guiding people to cultivate their minds toward goodness, elevate one's morality, and return to one's true nature. From the perspective of spiritual cultivation, war is a manifestation of celestial sign changes, and the succession of dynasties is the will of Heaven. Every small state had a “Mandate of Heaven” to fulfill. After completing their historical mission, they swiftly faded from the scene—war brought about massive population migrations and a great cultural fusion. The true significance behind this was the wider dissemination of Chinese Divine culture. At the same time, war subjected people to immense suffering. Through this suffering, they reduced their karmic debt; amidst the suffering and intense conflicts, and through experiences of life, death, and separation, many spiritually enlightened individuals gained a deeper understanding of life. In other words, the wars and turmoil in Chinese history had not only the outward appearance of great upheaval but also deeper effects and significance. Do the Buddha statues at the Yungang Grottoes resemble the emperor’s features? The Wei, Jin, and Northern and Southern Dynasties period was a pivotal time for the widespread adoption of Buddhism in China. In the late Han Dynasty, Buddhism had just been introduced to China and was embraced by only a small number of people. By the Northern and Southern Dynasties, particularly during the Northern Wei period, Buddhism had spread widely. However, in official mainland narratives and many related books, a certain narrative is consistently portrayed: The Northern Wei Dynasty promoted Buddhism to consolidate imperial power; that the Buddha statues in the Yungang Grottoes, constructed by the Northern Wei, were sculpted in the emperor’s likeness; “Religion is the opium of the feudal class used to anesthetize the people.” More specifically, it is claimed that the emperor issued an edict ordering statues to be modeled after his own likeness, leading to the belief that the emperor who commissioned the statues used this to deify himself, gaining the people’s approval through the statues and consolidating his rule. In fact, those in the field know that this narrative has undergone meticulous vetting by the Chinese Communist Party and was formed by misattributing historical records and taking them out of context. Yet it not only appears widely in publications but even in today’s on-site guided tours at the Yungang Grottoes, where tour guides present the same narrative to visitors. The guides claim that the five great Buddha statues in the “Five Caves of Tan Yao” represent the five emperors of the Northern Wei dynasty, with the other caves corresponding to other emperors. Which one is Empress Dowager Feng? Which one is Emperor Xiaowen? Their descriptions are vivid and lifelike. The Communist Party’s “atheism” is thus repeated time and time again, vividly etched into the minds of tens of millions of tourists. What is the truth? In fact, one need only open the *Book of Wei: Chapter on Buddhism and Taoism* in the *Twenty-Four Histories* the lie is immediately exposed. The “Chapter on Buddhism and Taoism” in the *Book of Wei* totals over 12,000 characters and provides a detailed account of the process by which Buddhism was introduced to China, thoroughly and meticulously describing the conflicts and changes that occurred during this process. At the time of Shakyamuni’s birth, a new star appeared in the heavens over China. Before Shakyamuni, there were six ancient Buddhas He attained the status of Tathāgata following these six ancient Buddhas. Although Śākyamuni entered parinirvāṇa, he left behind his image, footprints, and teeth in India, which still exist to this day. Travelers to and from Central China have reported seeing them. Although Śākyamuni entered parinirvāṇa, he left behind relics of his finger bones and teeth, which travelers to and from Central China have witnessed with their own eyes. Emperor Ming of the Wei Dynasty once sought to destroy the Buddhist teachings. A monk cast the Buddha’s relics into the water in front of the palace. A five-colored light shone forth, leaving Emperor Ming deeply amazed; later, he built a temple to enshrine them. On one occasion, an imperial horse traveling along the road suddenly bit down on a monk’s robe and refused to let go. This monk was Tan Yao; at the time, people believed that “horses recognize virtuous people.” Emperor Wencheng treated Tan Yao with the respect due a teacher. Tan Yao proposed: “Carve five caves into the mountain cliff and erect one Buddha statue in each.” The tallest stood seventy feet, the next sixty feet; their carvings were magnificent and unparalleled in that era. This is the origin of the Yungang Grottoes. From the first to the sixth year of the Heping era of the Northern Wei Dynasty (460–465) Monk Tan Yao, commissioned by Emperor Wencheng of the Northern Wei Dynasty, and presided over the construction of the “Five Caves of Tan Yao.” After analyzing the statues in the “Five Caves of Tan Yao,” some experts believe that the appearance of the Buddha statues is more closely related to the ancient Kuche Grottoes in Xinjiang and Gandhāra art—the statues’ features, with deep-set eyes, high noses, broad shoulders, and full lips, represent a typical Western Regions style and do not simply correspond to the ethnic characteristics of the Northern Wei imperial family. The *Book of Wei: Chapter on Buddhism and Taoism* contains no record of Tan Yao sculpting Buddha statues in the emperor’s likeness. However, in mainland Chinese publications, the emperor’s edict is directly linked to the “Five Caves of Tan Yao.” This is a case of misattribution and taking things out of context. So, was there ever an emperor who ordered the construction of a stone Buddha in his own image? Yes, there was—Emperor Wencheng of the Northern Wei Dynasty—but that occurred in A.D. 452. He also had a small piece of black stone inlaid on both the face and the feet of that Buddha statue. Emperor Wencheng further ordered the creation of five Buddha statues at the Five-Story Great Temple in the capital, representing the five emperors of the Northern Wei Dynasty. However, those were not the “Five Caves of Tan Yao” at Yungang. In 386 AD, a monk named Faguo said: “The Taizu of the Northern Wei acknowledges us; he is the Tathāgata of our time. When I go to see him, I am not paying homage to the Son of Heaven, but to the Buddha.” Everyone’s spiritual realm and level of attainment differ, and so do their words and deeds. However, what an individual says can only reflect their understanding at that moment; it does not represent the Dharma, nor can it serve as a basis for later generations to study Buddhism or understand the Dharma. The *Book of Wei: Chapter on Buddhism and Daoism* records Emperor Xiaowen of the Northern Wei Dynasty’s views on Buddhism. Emperor Xiaowen believed that only by revering the divine could a ruler ensure national stability and the well-being of the people—a principle that has held true since ancient times. Moreover, Shakyamuni Tathāgata frees people from the fear of death, awakens the innate goodness in all sentient beings, and enables them to attain enlightenment; therefore, no ruler could fail to place great importance on the Dharma. (Original text: “A sovereign must reverently honor the divine, manifest the Way of Benevolence, whose benevolence benefits the people and aids all beings— even in ancient times, their noble deeds were still celebrated. Thus, the *Spring and Autumn Annals* praises the rites honoring the enlightened, and sacrificial rituals commemorate the clans that performed meritorious deeds. How much more so for Shakyamuni Buddha, whose merits benefit the Great Thousand-World System and whose benevolence flows through the mundane realm. Those caught in the cycle of birth and death marvel at his enlightened perspective, while those who contemplate the text revere his profound wisdom. He supports the laws and regulations of royal governance, enhances the virtuous nature of benevolence and wisdom, rejects all forms of heresy, and expounds the True Enlightenment Therefore, since ancient times, it has been universally revered and remains a constant object of veneration in our nation. If readers have the opportunity to read the *Book of Wei: Chapter on Buddhism and Taoism* in its entirety, they will gain a clear and comprehensive understanding of Buddhism. Many have heard that Buddhism encompasses 84,000 Dharma gates, each with its own set of cultivation methods. The purpose is to transcend the shackles and limitations of the mundane world through spiritual cultivation, to return to one’s true nature and return to the heavenly homeland. Apart from monopolizing land, what else did the landowning aristocracy undertake? Mainland history textbooks often trace origins back to ancient primitive humans because the theory of evolution is the standard narrative of the Chinese Communist Party’s ideology: “the law of the jungle,” “the survival of the fittest,” “the struggle of the lower classes against the corrupt landowning class,” and “seizing political power through force.” “The march of history is driven by class struggle” Every dynastic transition is explained using this logic and framework. Thus, at first glance, mainland history textbooks seem to make perfect sense. But upon closer examination, they actually focus solely on “material aspects” such as military interests and palace intrigues, while the spiritual dimension is either glossed over or completely avoided. If one reads mainland textbooks, Chinese history across every dynasty follows a similar pattern: all adhere to this logic—the landlord class monopolizes resources enslaving the people, becoming utterly corrupt, and ultimately being overthrown by the power of the people. When it comes to the Southern Dynasties, the tone of mainland history textbooks is the same: Social customs were decadent and corrupt; emperors and nobles lived in luxury and debauchery, indulging solely in pleasure and revelry. The sons of prominent clans were “delicate and frail, unable to walk properly, physically weak and feeble,” —pampered and effeminate, neglecting their studies and lacking substance. Liu Yu, who came from a humble background and could barely read a single character, overthrew the decaying Eastern Jin Dynasty through military force. Ultimately, the commoners (the proletariat) appointed talented individuals from their own ranks, setting a precedent for commoners to enter the imperial court. This is entirely a symbolic trope co-opted by the Chinese Communist Party. But have we noticed? The CCP’s textbooks absolutely do not mention that after Liu Yu replaced the Eastern Jin Dynasty, he upheld the principles of “rituals and music as the foundation, reverence for Heaven, and faith in the gods.” Upon replacing the Jin Dynasty, Liu Yu’s first act was to inherit the Jin Dynasty’s rituals for worshipping to Heaven and Earth, the ancestral temples, the altars of the land and grain, court ceremonies, and moral education. He established rituals and composed music, and founded the National Academy. The phrase “The Song dynasty continued as before, making no changes” is because the Jin dynasty no longer had the strength to maintain the status quo. Therefore, a new emperor took its place. The duties he performed were the same— Based on ritual and music, revering Heaven and believing in the gods. Yet in bestsellers approved by the CCP, readers will never see any of this content. Instead, what is everywhere is “palace intrigue + self-interest + romance,” stirring up people’s desires to satisfy capital’s box office profits. In Chinese culture, “distinguished families” (世家) mostly refer to landowners and nobles. There is no pejorative connotation, but in CCP textbooks, these terms have become derogatory, used to negate, overthrow, or even eliminate such families. In ancient society, “distinguished families” represented the transmission of tradition and the upholding of morality—not merely the possession of land and wealth. Distinguished families specializing in different “fields” mastered distinct systems of knowledge. Oral transmission and heart-to-heart instruction, as well as teaching by example and through words, have a long history of transmission. In ancient times, Emperor Yao appointed Xihe as the official in charge of astronomy and the calendar. The mere mention of “Xihe” allowed people know that this was a distinguished family managing astronomy and the calendar. Moreover, the Xihe clan was a clan imbued with divine qualities. In the *Classic of Mountains and Seas: The Great Wilderness South*, Xihe was responsible for the rising and setting of the sun and moon. Therefore, China’s concept of “the unity of Heaven and Man” is not a figment of the imagination but is supported by verifiable historical records. Amid the turmoil and strife of the Wei, Jin, and Southern and Northern Dynasties— a period of constant upheaval—compared to previous dynasties, the study of rites and music, as well as reverence for Buddhism and Daoism, actually increased. Every ruler sought to discover “the Mandate of Heaven” and find a way to stabilize the nation. These distinguished families were the very embodiment of the tradition of rites and music; they were the ones who could decipher Heaven’s will and comprehend the Way of Heaven. Consequently, the respect accorded to these aristocratic families knew no bounds. Xie Hun, the grandson of Xie An—the chancellor of the Eastern Jin Dynasty—was executed for resisting Liu Yu. Yet his vast estates remained untouched from the time Liu Yu began his military campaigns until he finally ascended the throne. While Liu Yu did appoint some military officers from humble backgrounds, he placed even greater emphasis on talent from traditional aristocratic families; the entire system of government was highly professional, divided into distinct categories with each fulfilling its specific duties— maintaining order amid the chaos of warlord conflicts. The Southern and Northern Dynasties were divided by the Huai River, with each ruling its respective region. The Northern Dynasties encompassed the Sixteen Kingdoms, the Northern Wei, and the Northern Qi, while the Southern Dynasties included the Eastern Jin, the Song, the Qi, the Liang, and the Chen. With frequent changes in political power, in the ideological sphere of the mainland China, this period was viewed as a time of warlord strife, during which the people suffered terribly and conditions were highly “unstable.” This is why the Chinese Communist Party asserts that “stability takes precedence over everything.” The Northern Dynasties occupied the Central Plains and thus claimed to be the legitimate successors of the China dynasty, whereas the Southern Dynasties had migrated from the Central Plains and also claimed to be the true China. Therefore, regardless of how regimes changed, the goals of the Southern and Northern Dynasties were the same: to restore the vast and glorious China, revive the rites and music, and ensure that the “Mandate of Heaven” had a rightful recipient. In the view of Japanese scholar Nakamura Keiru, the influx of northern populations after the Eastern Jin Dynasty and the rapid development of the Southern China region laid the foundation for Jiangnan’s emergence as the nation’s economic center after the 10th century. South Korean scholar Park Han-ji, on the other hand, believes that the southward migration of northerners brought about a rebirth of immigrant culture. Just as the settlers aboard the “Mayflower” established New America, during the Eastern Jin and Southern Dynasties, the northerners who migrated south became the dominant force shaping history. Although the Two Jin and Northern and Southern Dynasties were marked by frequent political upheavals and occasional warfare, the teachings of ritual and righteousness remained unchanged. They exemplified the path of virtue and elucidated the rites of loyalty and filial piety “They upheld the tradition of benevolence and righteousness, and promoted the fundamentals of rites and music” (*Book of Jin: Biography of Xiong Yuan*). In the late Northern and Southern Dynasties, the exchange of envoys between the two sides became increasingly frequent. Those serving as envoys were often eminent and virtuous figures representative of both the South and the North. The borders between the North and South also became increasingly open; along the Huai and Han rivers, there were “large markets” and “small markets” where people from the North and South could trade freely. This was because both sides realized that, despite their disputes, their cultural identities were aligned. At the heart of it all, they were essentially the same. In Chinese history, a reign of over three hundred years is a common duration for a dynasty. However, an era like that of the Wei, Jin, and Northern and Southern Dynasties— one of breaking with the old to establish the new and mutual integration— is quite rare. Imagine: if it had truly been a period of endless, prolonged turmoil and warfare how could so many such significant and brilliant cultural events have taken place? Fa Xian, a renowned monk of the Eastern Jin Dynasty, set out from Chang’an at the age of 65 and crossed the Pamir Plateau on foot to reach India in search of Buddhist teachings; Ge Hong of the Eastern Jin Dynasty authored *Baopuzi* and *The Biographies of Immortals* Buddhism and Daoism shone in mutual splendor, demonstrating that ordinary people could, through cultivation, ultimately return to one's true nature and ascend to the Heavenly realm If people all believed in and revered the divine, then the “unity of Heaven and human ” espoused by the Chinese civilization of ritual and music would no longer be merely a slogan. What is Heaven? Heaven is the divine; through cultivation, humans can attain the realm of the Divine and thus achieve “unity of Heaven and human” Therefore, the Wei, Jin, and Southern and Northern Dynasties can be described as a period of order amid chaos, with a central axis amidst the turmoil British historian Arnold Toynbee pointed out from the perspective of the history of civilizations that Chinese civilization possesses rare continuity and the ability to assimilate conquerors Regarding the underlying causes, Yuri Pines, a Western expert specializing in the “Great Unification” of the Qin and Han dynasties Yuri Pines (Professor of Sinology at the Hebrew University of Jerusalem) cited a passage from *Mencius: Wan Zhang, Part 1*— There cannot be two suns in the sky, nor two kings among the people Yuri Pines believes that the “Mandate of Heaven” represents the universal value of Chinese civilization. The Mandate of Heaven shifts according to the “Virtue” of the ruler. China cycles through periods of chaos and order because any secessionist regime or foreign ethnic group has as its sole objective the reunification of the realm and the inheritance of the Chinese orthodoxy. The West has gradually come to understand the essence of Chinese civilization. In his later years, Toynbee left behind a famous prophecy: As humanity enters the 21st century and faces global crises Chinese civilization will provide an inexhaustible treasure trove of culture and intellectual resources for the future transformation of the world and for human society in the 21st century. As we all know, today’s world is more turbulent than ever Wars are breaking out, economies are declining, and conflicts among major powers are intensifying Yet Chinese culture possesses a magical charm—it transcends national borders and transcends race, embraced by people of all ethnicities Why does it possess such charm? Because it is a divine culture—the root of all human beings on Earth Only by returning to authentic Chinese culture, upholding benevolence, righteousness, propriety, wisdom, and integrity and elevating moral standards will humanity have hope Traditional Chinese culture is already making a comeback in a brand-new form— The Shen Yun Performing Arts troupe has toured annually across approximately 200 cities on five continents for 20 years now, welcomed by people of all ethnicities They do not understand Chinese and are unfamiliar with the historical Chinese figures and stories depicted in the performances yet they can sense the beauty of traditional Chinese culture through the graceful dances, the fairy-tale-like scenes, and the field of compassionate energy The values of “Truth, Compassion, Forbearance” embedded in five thousand years of civilization are now sparking a longing in people’s hearts to return to one's origin and rediscover one's true nature, as well as memories from a distant past It transcends national borders, languages, and history, reaching straight into the hearts of people Regardless of which ethnic group in China’s history or which country abroad all respect China’s divinely inspired culture, yet the Chinese Communist Party (CCP) promotes atheism The catastrophe of the Cultural Revolution even led to the near-total eradication of the three major traditions—Confucianism, Buddhism, and Taoism; Since July 1999, the CCP has launched a comprehensive crackdown on Falun Gong practitioners who promote “Truth, Compassion, Forbearance” It has been twenty-seven years, and the persecution continues to this day The CCP deliberately smears history and rewrites it from the perspective of class struggle leading people to reject history and tradition This is the method and tactic they use to lead Chinese culture toward decline and the loss of its heritage A wise person, however, should learn to view issues from different angles in order to break free from a black-and-white mindset and the lack of multi-faceted examination and give oneself the opportunity for independent thinking and independent research