A historical Perspective During the Reign of

CHUI #5

Kansho (Chinese Classics)

1. Chugoku Seishi no itsu (1 Orig. Record) 120 Volumes
2. Ato Han no Hankosan (The Hankosan after the Han era) 82 Nen ni goro naru
3. Hanko (32 92) wa FuFu no Ankyo Senshi Sei Kanyo Ken no nin
4. Jimoken sono ka wa Dai Dai Gakumon de Koeiteita (This house has had many generations of studies which must be looked at closely)
The father of Hanko and the historical accounts of Shibasen took place during the Han era's Butei or time of the military emperor's reign as is written in the historical accounts. After this there were other writings and exploits on other individuals such as Ryuho, Ryuhi, and Yoyu. Emperor Boseiken chronicled these records in a very archaic writing system and it is regrettable that this history was not taken down in exact detail and in a known writing system understood by all. But later on in other legends the above exploits are expounded upon in more detail.

Hanko's fathers dying wish was to combine all of these writings into one historical publication to include the entire military emperor's before and after the Han era. One emperor in particular was the downfall of the Han Dynasty Emperor Boseiken, which happened during the period (206 BC   24 AD).

This was recorded with other events for 12 other emperors’, which were noted in 8 written chronological historical records of this era and is also written about in 12 biographical depictions as well. Many books were written on this subject but have since been lost thru the ages. Presently there is one volume left which has been divided into 120 smaller volumes for historical purposes. In the beginning (5) of the (62) years of literary works were useless because then the national history was more less adaptations of other stories.
Certain members of the then throne had these writers or chroniclers thrown into jail because they were thought to have been writing bogus history. The younger brother Hanko (Hancho) went to India to defend these allegations of bad historical accounts. He went in defense of his brother and the intent was to explain the history properly and correct nay errors and produce a corrected and authorized copy that was in question thus clearing his brother. This along with the Kansho supported his endeavor.
But before this could be undertaken (8) other tables dealing with astronomical records needed to be finished and verified. This was to come from an outline by Emperor Sho and his younger sister Hansho. Once this was done the document could be submitted as correct and made into a historical document.
The Kansho and its subsequent accounts were the considered biographical history. However, historical accounts and accounts that have been transmitted as approved historical accounts had to be validated by the then emperor seal in order to be valid.
The concept of historical accounts Shiki and the Chinese Classics as discussed are neither superior no inferior. From time immemorial many people have tried to explain these two writings. They both have good points and bad points. Both though stand out as bright jewels.
Within the Kansho and the Shiki there is no mention of Emperor Kei or Emperor Ko. These two in previous years made many important contributions. The history of Chinsho and Kou pointed out in a series of biographies many important characteristics and contributions made by these two individuals. The Kansho as it is known was built with much Confucian influence.
The Kansho was a useful document especially how it related to the government. There were many historical accounts of the throne and its literary contributions. The Kansho was use by choice because writings of its unique writings which gave insight into the Han Dynasty era and into the Hansho and Bazoku. Especially on how one conducts oneself after the Han era. Social and moral changes were many after the Han era after which comes the Sankoku Jidai or the era of China, Japan and India. These areas especially China was under the merciless Tang Dynasty.
Another important fact in the Kansho: During the Sung Dynasty according to the Kansho there was an incident of three murders. These murders were significant and were talked about extensively in the Kansho by Gansho who authored Ganshiko Shuhon.
This incident prefaced many Confucian discussions and is also mentioned in the Manchu Kanryu no Buei Ten Han. not much is known from this translation as to why these three murders happened other than they were the subject of conversation during this time. Many authors have added notes and comments to incident but none are mentioned here. More can be gleaned from the Snowy Heron Island Publishing House. They have extensive literature this subject for those who wish more information.
Asia Rekishi Shoten

#2 yori

CHUI #6

Confucianism was brought about by its founder during the first half of the 6th Century BC. During the beginning of the 2nd Century BC Confucianism was made the official state religion. These were the early prosperous years for the Han Dynasty. During this time also a critical interpretation was finalized and officially signed off by the emperor.

During the beginning of the 3rd Century AD there was a period known as the Senran or period of wars which involved the Sankoku Jidai or era of three countries Japan, China and India. This was the era that Confucianism gained popularity. It was also a time when Confucianists were introduced to a new religion Taoism.

This new religion was then a much-discussed topic. With the advent of Taoism on the scene Confucianism for a while took a back door to Buddhism and Taoism. Both were looked and carefully and compared in detail to Confucianism. During the middle half of the 3rd Century all three religions Jukyo Confucianism), Bukkyo (Buddhism), and Dokyo (Taoism) were put out for review by all the scholars of China and common man to see what reaction or comments they would have.
   Jugaku - Shugaku   Ju hsiien - Yuhak  -­
In order to become a Confucianist one had to study Confucianism. One had to study this religions tenet very carefully in order to learn its intent or meaning.
The idea behind this was to advance the individual by developing a fundamentally moral character thru basic moral values.
1) In the education process there had to be an inherent interrelation between the individual and Confucian ideals. What one would gain form this arduous training would to become a wise and virtuous person? Rulers of a kingdom were Confucianists who were wise individuals who had trained long and hard in government and educational matters and were role models for civilized man. With the absence of virtues or correct moral codes or attitudes to guide one by you basically hand an empty person devoid of intellect or capability of decent actions. This type of person was always the topic of conversation. A person who has studied a religion would become a notable person one day. This type of Dogma went on for ages.
2) In order to achieve the objectives of this prestigious religion one had to spend many days and nights over many years studying the sacred books or texts. These texts were the basis or foundation of this religion. Eventually an emperor of common man thru this course of study becomes a wise and virtuous man.
Not all men were like this. But the ones that did attain a high level became famous historical figures. One learned much about Confucian Law, which was a must. This is stated in the Kansho.
3) To become a good Confucianist one must become an adept under an already established Sage. The road to learning or study is long and arduous. Once though one has been accepted to become an adept he is under the service of an emperor, lord or scholar. Once he attains a learned status he is released from service and is on his own.
4) While under the tutelage of a virtuous person ones education continues and he or she learns a variety of general subjects. The idea is to concentrate on the main tenets of Confucianism i.e., worldly affairs, moral affairs, and political ideas or thoughts. Also historical and social issues were covered as a part of an adepts training.
Chugoku

China
The Han military emperors proclaimed and designated that Confucianism be the states main religion. He also mandated that all sages and their students embark on a plan to study and teach this religion on a full time basis. (Note: No date was given as to when this was mandated.)
There were two people who after Confucius died carried on the tradition. One was Mencius (372   298 BC) who was considered Confucius's successor in the transmitting of the tradition of the Tao. He was born in the kingdom of Chou and lived in the period of the warring states. After finishing his study under a disciple of Tzu Ssu grandson of Confucius he traveled to various feudal states like Liang, Chi, Chou and Lu and called on their respective kings. When he found that no king would take him in confidence, he devoted himself to writing. His philosophical principles were goodness of human nature, mind and thinking, moral rigorist, Intuitive knowledge, political philosophy, and class concept or universals.
The second was Hsun Tzu (298   212 BC). He was also called Hsun Ch'ing or Hsun Kulang. He was an ancient Chinese Philosopher representing an unorthodox wing of Confucianism.
Active in the concluding phase of the age of classical philosophy, he witnessed the climax of the period of the warring states. Hsun Tzu had a brief career as an official in the states of ChII and Ch'u. He left a work known as the Hsun Tzu consisting of 32 chapters or essays that covered subjects of nature, man, government, education, psychology, and logic. Each man had his own school and agreements with the church and state to abide by certain criteria when teaching traditional values and moral in relation to Confucianism. Each had even developed, their own form of recognition in the form for a hand salute. The salute was a used as an indicator of obeisance to a particular form of this religion. With the different offshoots of these religions whole clans and common man thought that a new era would come about because of the diversity in religions and feudalism.

With feudalism in full swing during this time which was the reign of the Chou Emperor's. This salute was thought to have been developed by one of the Chou Emperor's as a token of his sincerity toward Confucianism.

During the closing years of the Haru Aki the descendants of the Chou had an idea of re building all the temples in their area to honor the Confucian religion. Also during this time the emperor made a decree to change the administrative records to reflect a change in Confucian policy in that during the training phases for new adepts the inclusion of Shiko and Shokyo into their studies. These books would be guides for the adept in their training toward the path of virtue and proper morality.
The descendants of Confucianism were of the opinion that man was in retrogression to some degree and needed a universal concept to help enlighten their intellect and moral standards and help them be subjective in dealings with all men. This Dogma was consistent with the current era as well as with the future eras.
Individuals who were serving at a temple were expected to adapt to any situation and live by the laws according to Confucian analects.
Again the use of the salute was root or basis for mankind who were Confucianists, which showed all their ability to adapt to a rigorous life style.
These were standard methods, which adepts learned. In addition when coupled with meditation and prayer the opportunity was there to build a person with a good moral character.

During and after the dismantling of feudalism a new era was born where true gentlemen were the new class of people, which were self-reliant strains of people and the study of Confucianism, was expected to be undertaken by all under the current emperor. The Confucian Dogma and the trappings that go with it i.e., saluting, bowing were external requirements and a popular trend. There were two popular systems of this time Koge, and Koyu, which emphasized moral common sense. A famous Chinese writer Soshi Tseng Tzu who wrote extensively about Mencius and Hsun Tzu’s moral virtues and values wrote these two systems about in detail.

During the time of the Chinese middle period the warring states Mencius tried desperately to review certain religious ideals in the attempt to revive a religious principle based on ones intuitive values/feelings which he believed were in the innate in human nature. An example of these feelings that were based on the (5) Confucian values Jingirei Chishin 1) Benevolence, 2) Justice, 3) Courtesy, 4) Wisdom, and 5) Sincerity. These five values were thought to be inherent in man's nature or that man had the natural talent to either acquire or develop these talents. Man must come to grips with these (5) values in order to achieve enlightenment.
This next portion deals with Shinjutsu, which deals with the theories of Seizen Yokuakusetsu or the Original Doctrine of Sin and the Original Doctrine of Man's Innate Goodness. The objective is for man to know the rules of right and wrong.
The term '"0" Do or rule of right was used by military emperor's who were against most everything especially the political rulers who gained power by whatever means. There were advantages and disadvantages to this theory. This rule of right was used to project rulers and their families. The ongoing democratic revolution was supporting the "'right" to rule theory in hopes of making a good situation better.
In the day of Mencius of the many areas of study that were available on this religion was the area of being able to control the conscience.
He held the view that conscience is the wellspring from which moral duties arise. This leads to intuitive ability and intuitive knowledge.
The question here is whether intuition alone is sufficient or whether knowledge and experience are necessary in order to distinguish right from wrong. Hsun Tzu's unorthodox ideology fells onto one are importantly heaven. Whereas most state that heaven was regarded in the traditional view sometimes as a moral principle and sometimes as a divine presence. Hsun Tzu stated "Heaven conducts itself with constant regularity". Heaven should not be looked at as an object of worship or source of blessing but as the totality of nature pursuing its own course unconcerned and unaffected by human conduct.
His theories were at their peak and stayed that way to the end of the Senkoku Jidai. Confucianism revolves around many general principles based on ones family in that the moral values one learns while growing up plays an important part in this eclectic art.

This new ideology produced some minor reconstruction of the Confucian thought process. By utilizing ones intrinsic thought process moral values could be controlled externally and mans thought he without could control processes outside intervention. These were the same rules the royal family’s military rulers used. To deepen this a whole families existence was based on the melding of heaven and nature. There were other religions that tried to make people believe that they could achieve enlightenment thru less arduous means.

Hsun Tzu was able to weed out these baser religious groups and expose them for what they were fakes. Through his differences of opinion on standard Confucianism Hsun Tzu's ideas on government and moral values were that civilization was not influence by providence. Man and his inherent laws influenced all. Man has the talent to subjugate others but at what expense. One must first think of the family first then the self second.
Most rulers them for ruling was to rule by being unselfish and in time people would see this noble and wise attribute and know that this emperor is ruling for all. Thru this was people were able to lead virtuous life.
During the transition from the Manchu era to the Han era many problems occurred. Many riots were occurring during this time under the heavenly presence of the Han military emperor's.
Confucianism was still the state-sponsored religion during this time. This religions base consisted of (5) sacred books Eikyo (Book of Divination), Shikyo (Book of Songs), Shokyo (Chinese Classics), Reishi (Book of Ceremonies), and the Haru Aki (Spring and Autumn Annals). These were approved study texts by the state and church.
The idea or driving force behind this religion was in its basic building blocks moral values. There was always someone in the family who would always be there to guide a particular group. This person was a trained philosopher and taught his group basics on sutras, moral duties, and concept of Inyo/Onyo along with the (5) above-mentioned books. It was also taught man must have good values in order to be in harmony with heaven. Another requisite this family patriarch must have is an equivalent of a Hakushi or PH.D. This person is a specialist in one area.
The establishing of a family power base was a must during this time. This was a balance and check system in that less baser individuals were weeded out so as to keep the power base pure. The idea of a compassionate relationship between man and god is still a system held firm by most but understood by only a few. It can be talked about but when it is experienced one will see and understand this idea better.
After the fall of the Han Dynasty Confucius went thru many changes as he was the center of the stage sort to speak in the religious community the changes he went thru were self-induced for the good. These happened thru new interpretations of old ideas or concepts that improved the way man lived and acted.
Then came the Ocho Dynasty and then even more changes took affect. During this era then emperor's there were many who openly stated their views of opposite views of Confucianism. This was a policy though of most new or old philosophers or scholars. The Ocho Dynasty placed a concentrated effort on exegetics, which was the study of self-grandizement or self-alteration thru the translation of old, languages.
This idea expanded during this era and would have spelled an end for Taoism and Buddhism had they not been firmly entrenched.
There was another study on going on the neglect of mankind and harmony of mankind. Is this logic correct was their neglect on mankind's part or was there always harmony? Supposedly you have to have both if everything was in harmony then you would have Utopia.
This is then were inyo/onyo come into play. One must examine ones true feelings or man's true feelings and from this his true heart can be seen.
From the (6) Ocho Dynasties the Tang Dynasty received many records on government, education, and religious groups, along with the basics of Taoism and Buddhism. During this time the Tangs were skeptical of Bukkyo (Buddhism) because they were unfamiliar with its tenets of formal moral principles. Also during this most barbarians were opposed to this religion and to Taoism because they were considered heathen in nature. The Tangs were also skeptical of the education system that the Ocho Dynasty set up. At the same time the Han and Tang emperor’s new principles of church and state were being scrutinized very carefully.

As is stated in the (5) basic sutras the Sungs believed in the power of the common spirit. This principle is also mentioned in the Kansho. The four Chinese Classics Daigaku   Ta hsueh, Chuyo   Chung yung, Rongo   Lun yu, Moshi   Meng Tzu mentions this also especially in Confucian analects. Soshi or T'san a Chinese paragon also mentions this principle in his writings. Mencius during this time who continued after Confucius also believed in the tenet of the common spirit of being good is inherent in man. Mencius still carried on the beliefs in the four classics.

The Kanyu Daigaku of Confucianism taught nationalism along with the principle of Shinsei Shugi (The study of natural or common spirit) and its association with humanity. This then led to into the study of Sezokuteki Jinrin Sugi (The study of world morality). In one case there was one school during this era that taught there was an interrelation between man and spirit. With these two one could strengthen nationalistic power thru a highly developed autocracy.
The Sung Dynasty had a centralized bureaucracy based on nationalistic power, which lasted for 80 years. This ideology and its power base were thought if exercised properly could be very powerful. This then opened up a new era by utilizing this new model for a new basic Confucian power base to be use by the government. With the unification of family, religion, and nature and following of the new Confucian way a new nation would develop as was noted in the ancient scriptures.
This type of nation based on moral and ethical values survived for centuries. This ultra conservative society was very productive. The people of China cemented its power base. This society was bound simple straightforward honesty. This was especially evident in government and public affairs. King Zaku during this time wanted to combine certain aspects of Taoism and Confucian moral philosophies and other natural philosophies to form a new Confucian moral philosophy mind set. This is would lead to in the next era with this idea as a new model into an era which would be better for all.
Shu Ton I another philosopher had drafted up a series of diagrams to show this new model. Shuhi and Juhi Southern Sung's also had records from Chosai, Teiki and Tei I who also had models for a better society.
The affairs or Dogma of heaven is based on the metaphysical where truth and principle of the material world is in question. The soul supposedly was divided into two entities, reason and spirit. Mans desire for things of this nature are very mysterious. Sexual desire for example placed a heavy strain on the spirit. To be subjugated by this desire is to put a toll on the subjective character of moral or ethical consciousness. The subjugation of the spirit toward these desires was the goal of most religions.
One must get back to the basics as was intended by heaven. The rule of heaven was to ensure that in the relationship between man and god that the unit of spirit was there and was strong.
During this time the rule of heaven was a fact of life according to Confucius. Human relations must be kept at a peak in order to survive.

To much one and not the other would lead to disorder or chaos or a disruption of harmony between man and god.

The dogma for man was in the understanding and implementation of moral values. The practice of subjective denial of these values that were deemed as harmful was also looked at. One must be superior in the mastery of the basics or developing and controlling the consciousness. Thru this then man could pierce the veil that hides the truth, which hides behind ethical or moral behavior.
This I believe is what keeps man in check. This ideology is also used by the Nationalist Chinese to teach people the righteous path.
The Southern Sungs and their beneficial ways of teaching proper values in their college’s state that by combating changes in a bureaucracy would lead them down a shining path to a better future. This could happen if the people backed a change in the government in the form of political reformation. This idea was brought about popular with a group called the East Forest Faction.

During this era a Chinese Philosopher named Shuhi explained that the reason this idea was popular was that man then had or developed a strong national spirit and national character, which was the reason, they survived so long. Especially when confronted with opposing views or adverse situations. During this era one had to learn and understand and wield the power, which would take them on a path to freedom. The then King Shujin backed this political attitude. He also stated that for a country to survive everyone must be strong and pure of spirit and develop a superior intellect in order to gain the required unity.

Through a deep understanding of the paths one can gain unique insight into the contents of the soul. There is sometimes opposition between truth and spirit. But once an understanding is gained the two will meld together according to King Shujin.
There must be no opposition during conscious thought when one is combining the two. This can be done if a thorough understanding of the spirit is gained and there is no negativity present in the spirit. From this then you become one with the whole. The downside to this is that we often receive negativity other sources. One must always maintain a positive attitude when dealing with the spirit in order to maintain the oneness.
This is where meditation comes into play. Through meditation and special training this oneness can be maintained. By utilizing this type training and looked at as a whole rather than separate entities people as a whole could have a more unified nation. Rishi another Chinese Philosopher thought different in that certain left wing factions such as the School of Heavenly Light had a different view of unification.

He thought that mans conversion to Confucianism would eventually be his downfall and this religion should be done a way with. In this new school of thought and Confucianism seemed to be at odds with each other. However, Shuki another Chinese Philosopher thought that both wanted to achieve the same goal. This was based on the assumption that both ideologies and their schooled adepts stated that standard reasoning and moral values were the basic building blocks for life. As the Kansho states the deep path should be read about and studied very carefully before a decision can be made as to their validity. We also see many other opinions from other famous sages and saints who agree with idea.

One must always use subjective reasoning when dealing with "Facts vs the Whole". What are the facts that maintain the whole? The Manchu's thought that this idea of the deep path toward understanding and learning proper moral values could be reinforced thru training in military theory. The Sungs also agreed to this methodology. The Sungs trained deeply into military theory and trained their people and soldiers to use justice and righteousness as a platform for reform. They also stated that moral values came with maturity and should not be taught to soon.
Thru this ideology it was said that the Sungs had a more centralized power structure, which was evenly distributed throughout the land in order to maintain ultimate control. This was the way of wise men within the Sung Hierarchy.
However, as time went on criticism of this system surfaced and its growth was hampered by too much centralized power. As was discussed before about the Manchu era Confucianism was a religion that was studied worldwide. Many people profited by Confucianism especially the Manchu's.
They thought that thru even distribution of the Confucian way a culture would grow and become well developed thru the concentration of moral and ethical values. Much more must be studied as is discussed in the ancient records in order to see how all this became law.
As mentioned before the "School of Heavenly Light" and Shushigaku there were three topics of interest in this school Koenbu, Kosogi, and Gangen who put emphasis on introspection or reflection into he spirit, which helps to maintain unity with the one. But ordinary introspection as learned form the Sungs or even the Manchu's caused some problems in interpretation of what was what. From this point the later Dynasties put heavy emphasis on exegetics especially when dealing with the Chinese Classics. As it turned out there were many interpretations as to what was right or wrong and how to achieve the right path.

As was told from the schools of thought of the Sungs and Han the Chinese Philosopher Juhi stated that Confucianism was the way toward mastering the truth. This way we would have a better growth potential thru Confucianism. Sometimes it is better to criticize in open debate. This way can lead one and others to self-realization of the true path. This can also lead one into different areas of research that may not have been realized before about Confucianism. This systems number one priority was to organize them under the Confucian Mandate. One must look at Neo Confucianism especially in what Hsun Tzu stated. Thru criticism in Neo Confucianism one could see how the Ocho's centralized power base was a good path. During the (4) Ahen or Opium Wars came a de generation of moral and ethical values during this time. This then led to mixed ideas on how a country should be run and how these wars affected all involved.

From this point on let’s look at the ancient province of Wei and their relationship to the western barbarians. Wei had influence and experience in their customs and laws.
From them they learned the ways of western civilization, their bureaucracy and equality for all. This ancient province had adapted some of their ways, which influenced greatly the middle period of Wei. These new may were strange in that they the time.
There though was a deadlock in this new development in which the barbarians told these ancient people that their view of life the perpetual changes in life caused by Kharma was benign. This change in thought was brought about during the imperial restoration of 1868.
Comments were made on the Manchu systems and what caused their way of life to decay. Strange events took place in the standard practices in place within education and military schools. This then led to the comeback of Bunkoyo Gaku in China. Then came the adoption of a new constitution and a new ruler system and then came the new discussions on Confucianism its contents and validity of the founder. The era of dynasties was slowly dying out. Then came the revolutionary party and they’re ruling authority. Changes also occurred in educational circles and government service. There were many battles fought over the validity of Confucianism and the value of feudalism and its influence on humanity. This led to the Chinese Nationalistic Party Movement. The use of Jukyo as a moral concept to guide man by was dying out.
Asia Rekishi Jiten #4
    Bukkyo   Butsu Kyo