Confucian Traditional Culture: Introduction to Confucius Institute

儒家传统文化：孔子研究院简介

Great Confucius. Confucianism is a valuable thought that human beings cannot leave.

-----Zhuge Changqing

The day does not give birth to Zhongni, and the whole time is like a long night.

Without Confucius, China's social development might have to grope for many years.

Chinese culture has entered the era of standardized development with Confucius' thought.

China needs cultural confidence and success confidence.

Confucianism is an important part of Chinese culture.

We should learn, study, inherit and spread.

Zhuge Changqing saw a researcher of traditional Chinese culture shouting from his heart. He wrote carefully:

A person should have a soul, an army should have a commander, a country should have a leader, and a national culture should have representatives. Confucius is one of the representatives of our national culture.

Some people may not understand this. In fact, it is the starting point of cultural self-confidence.

We all say that the representative figure of Buddhism is Sakyamuni, who can save all living beings. Are we exaggerating the role of Sakyamuni?

We all say that the God in Christianity is the LORD, and that he created all things in heaven and earth. Did we say that this exaggerates the role of the LORD?

The representative of Arab culture is Mohammed, who is also considered to be Allah who created everything. Did we say that this is to exaggerate the role of Muhammad?

So why do we have to deny the representatives of our own national culture? When we remove the sacred luster from the heads of the representatives of our national culture, can our national culture still have self-respect and self-confidence?

Without Confucius as the representative figure of Chinese culture, it would be like a person without a soul, an army without a commander, and a country without a leader!

Confucianism, also known as Confucianism or Confucianism, was founded by Confucius, initially referring to the ceremonial master, and then gradually developed into an ideological system centered on the benevolence of the superior and inferior grades. It is the most influential school in China and also the mainstream consciousness in ancient China.

Confucianism has had a profound impact on China, East Asia and the world.

The essence of Confucianism includes pre Qin Confucianism, Confucius' benevolence and propriety, the etiquette and music system of the former Confucius era to Confucius' benevolence and propriety thought, Confucius' benevolence, Confucius' propriety, Confucius' filial piety, filial piety in The Analects of Confucius, filial piety in The Book of Filial Piety, Confucius' outlook on life, the background of the formation of Confucius' outlook on life, the characteristics and connotation of Confucius' outlook on life, the guiding significance of "cultivating one's morality and waiting for one's life", Confucius' theory on life problems Music -- Confucius' attitude towards life and realm of life, Confucius and his disciples' ambition, words and silence in standing up and acting, Mencius' theory of good nature and Mencius' mission, Mencius' theory of benevolence and Xunzi's theory of evil nature and rule of etiquette, the evolution of Confucianism, the connection between heaven and man -- Dong Zhongshu's Confucian thought, "nature is reason" -- Zhou, Zhang, Cheng, Zhu's Confucian thought, "heart is reason" -- Xiangshan, Yangming's thought of mind New Confucianism - the cultural response to the spread of Western learning to the east, the rise of the Confucian cultural circle - the possibility of Confucianism promoting the development of modern economy.

Confucius was a great thinker, politician, educator and founder of Confucianism in ancient China.

Confucius and Confucianism are the mainstream of Chinese traditional culture. They have made indelible contributions to the development of the Chinese nation and the progress of human civilization, and their essence still shines brightly.

Recently, when Zhuge Changqing went out to study, he met some experts and professors from the Confucius Institute, listened to their introduction of Confucian achievements, and learned a lot of valuable intellectual wealth. We thank the country for attaching importance to the Confucian culture, and many experts, professors and people with lofty ideals who have silently contributed to the promotion of Confucianism. Here, we will share the relevant materials of the Confucius Institute of China with those who are destined for it

Confucius' thoughts and theories have already transcended the limitations of the times and national boundaries and become an important heritage in the world's historical and cultural treasure house. They have a wide and far-reaching impact internationally, especially in Southeast Asia. The world Nobel laureates once gathered in Paris and declared: "If human beings want to survive in the 21st century, they must seek wisdom from Confucius 2500 years ago." Confucius was praised by the international community as "the first of the ten ancient thinkers in the world", and was deeply admired and respected by people. In order to "absorb the essence of Confucius' thought and carry forward the excellent national culture", the State Council approved the establishment of the Confucius Institute in Qufu, the hometown of Confucius, in September 1996 with the document of Guo Ban Han [1996] No. 66.

The Confucius Institute project was planned and designed by Mr. Wu Liangyong, an academician of the CAS Member, an academician of the Chinese Academy of Engineering, and a professor of Tsinghua University. The overall layout composition takes square and circle as the basic motif, fully expresses the connotation of Chinese culture in a metaphorical way, integrates the Confucian concepts of "benevolence" and "harmony" into the planning, and uses the "Luoshu", "Hetu", "Jiugong" format and geomantic theory for reference to make a rational layout of the existing sections. The architectural form fully expresses the cultural and ideological connotation of Confucius, and embodies the nationality, modernity and commemoration.

The Confucius Institute is planned to cover an area of 9.5 hectares, with a building area of 26000 square meters, and a total investment of 190 million yuan. It will be completed in three phases. The first phase of the project covers a building area of 14600 square meters, mainly including the main works, Piyong Square and auxiliary facilities. The project was started on September 28, 1996 and completed in September 1999; The second phase of the project, with a construction area of 5400 square meters, mainly includes the construction of academic lecture hall and research center. The project was started in April 2006 and completed in September 2007. The third phase of the project is a complete supporting project for the overall construction of our college, with a building area of 6134.5 square meters. The construction content mainly includes the construction of scientific research and teaching building, postgraduate housing and other ancillary facilities. The construction was started on September 17, 2009, and is scheduled to be completed in June 2010.

During the construction of the Confucius Institute, the leaders of the Party and the state attached great importance to it and gave it various concerns and support. The relevant national ministries and commissions also give great care and support. Leaders and relevant departments of Shandong Province and Jining City also attach great importance to the construction of Confucius Institute.

The Confucius Institute has five functions: first, academic research and exchange, compilation and publication of Confucian research monographs and popular books, reception of long-term, short-term or temporary academic research by domestic and foreign scholars, and holding various international and bilateral thematic academic seminars; Second, the museum exhibition, which is planned and utilized in a unified way with the "Three Holes" and other ground buildings and cultural relics in stock, will hold the Confucius Life Exhibition and the Confucius Mansion Cultural Relics Exhibition, making it a "Confucius Culture Museum" that fully displays the characteristics of oriental culture; The third is to collect documents, collect, sort out, compile and store the vast amount of Confucius and Confucian literature at all times and in all countries, and build a modern comprehensive Confucius literature center; Fourth, the exchange of Confucius and Confucianism research information, collecting and storing Confucius and Confucianism research trends with modern equipment and technology, and providing research information to experts and scholars at home and abroad; The fifth is talent training, which employs domestic and foreign well-known persons as mentors and researchers, offers multi-level, multi-type and multi-specification training courses, receives domestic and foreign visiting scholars, and provides good learning and research conditions for domestic and foreign scholars.

For more than ten years, the Confucius Institute has adhered to the principle of building, opening and researching while making remarkable achievements in academic research, academic exchange and exhibition collection. He has compiled and published 21 volumes of 12 million words of the "Series of Studies on Confucianism in the 20th Century", more than 60 volumes of 12 million words of the first ten volumes of the "Series of Chinese Ethics", "Great Confucius", "Introduction to Chinese Confucianism" and other books, actively promoting the excellent traditional culture of the Chinese nation represented by Confucius and Confucianism; He has successfully applied for the post of Mount Tai scholar of "Confucius Culture Research" in Shandong Province. It established the "Spring and Autumn Forum" to popularize and inherit the Confucian classic culture; He has successively held the "Great Confucius" exhibition in Australia, New Zealand, eight European countries and Taiwan; It has established a long-term academic cooperation relationship with the Korean National Academy of Sciences, established contacts with academic groups such as the Korean Confucianism and Taoism Society, the Japanese Civic Society, the Taiwan Chinese Confucius and Mencius Society, and carried out academic cooperation with the Confucius Institute of Renmin University of China, the Confucian Research Center of Shandong University, the Shandong Academy of Social Sciences, and the Confucius Institute of Qufu Normal University; In September 2007, it successfully hosted the International Conference of the World Confucian Conference, held two World Confucian Conferences in September 2008 and September 2009, and established the Confucius Institute as the secretariat of the World Confucian Conference; The "China Confucius Institute Network" has been opened. More than a dozen exhibitions have been held successively, including "Party and State leaders and foreign dignitaries in Qufu", "Great Confucius", "Confucius Mansion Cultural Relics", "World Confucius Temple", "Bronze Plate Monument Map", "Gold Plate Four Books", and "National Famous Calligraphy and Painting"; It has received a large number of national leaders, ambassadors to China from Japan, South Korea, Russia, Austria, Guinea, Portugal, Spain, Switzerland and other countries, as well as some Chinese and foreign friends, as well as compatriots from Hong Kong, Macao and Taiwan, as well as friends from Chinese and foreign Confucian and architectural circles.

The Confucius Institute is a large-scale cultural project approved by the State Council (GBH [1996] No. 66) and the key project of spiritual civilization construction in the Ninth Five-Year Plan of Shandong Province. It is a high-level Confucian research institution. The project has five functions: academic research, museum exhibition, document collection, information exchange and talent training.

The Confucius Institute is located on the extension line of the world cultural heritage Confucius Temple Shinto Road. To the north, there are Sankong and Qufu Old City, which are historical and cultural areas; To the west is Qufu Normal University, a cultural and educational district; To the east are industrial and commercial areas; To the south is Qufu New Area.

The Confucius Institute is planned and designed by Mr. Wu Liangyong, an academician of the CAS Member, an academician of the Chinese Academy of Engineering, and a professor of Tsinghua University. The overall layout and composition take square and circle as the basic motif, fully express the connotation of Chinese culture in a metaphorical way, integrate the Confucian concepts of "benevolence" and "harmony" into the planning, and use the theories of "network book", "river map", "nine official patterns" and geomantic omen to make the existing sections ingenious and reasonable layout.

The building complex of Confucius Institute is designed into four areas according to the functional planning:

The east area, facing the "Analects of Confucius Stele Garden", is the main entrance, guide and manage the office space.

The central area, the circular central square, is located at the intersection of the two main axes of the east and the south and the north. It is not only the center of the building complex and the foreground space of the main building, but also the memorial, symbolic, cultural and functional. It can also be used as a place for Confucius Culture Festival, concert or other important gatherings. (Attached are the plan and aerial view of the Confucius Institute)

North area - The museum and library constitute the main building, which is neat and centralized and solemn.

The west area - the lecture hall, conference and research room. The courtyard is decentralized, free and flexible, and can be expanded and grown according to needs. The four seasons hall is set in front of the lecture hall, which can be used for multiple purposes.

Building groups. The overall layout uses the concepts of "Hetu", "Luoshu" and "Jiugong" for reference, and adopts the architectural form of "square and round", which reflects the influence of Confucius thought in China for more than 2000 years. At the same time, in the design of the garden, the famous sayings related to Confucius, such as "high mountains rise to the top", "Leshan the knower, Leshui the benevolent" and "Xingtan Lecture", are also skillfully integrated. Thus, the Confucius Institute will become a landmark building integrating research and exhibition into an organic combination of city, garden, sculpture and architecture.

Main building. The main building is modeled on the ritual architecture of the Western Han Dynasty, taking the "Gaotai Mingtang" as the prototype and adopting a symmetrical architectural structure of "three outside and four inside". It is 30 meters high, with three floors outside and four floors inside. The first floor is the platform base, and the library and reading room are set inside. The second floor is square, and the third and fourth floors are round, implying that the sky is round and the place is round. The ridge kiss is the phoenix, and the phoenix is the auspicious bird. It will only appear when the world is peaceful and peaceful. Therefore, in the period of the collapse of the Spring and Autumn Rites, Confucius thought that there is no hope for the world to have a way, and issued a lament that "if the phoenix does not arrive, the river is not out of plan, I am dead". Now the world is clear and peaceful, and Confucius will laugh happily if he knows.

Step up, go through the platform and enter the hall on the second floor. On the front is a woodcarving mural with a height of 20 meters and a width of 10 meters. The title of the mural is "high mountains and long rivers", which is taken from the "gentleman's wind, high mountains and long rivers" in Fan Zhongyan's "Records of Mr. Yan's Ancestral Hall" to praise Confucius' lofty demeanor. In front of the mural is a group of five-person sculptures. The creativity is taken from "The Analects of Confucius. Advanced", "The Chapter of Sitting". Confucius asked his disciples Zi Lu, Zeng Dian, Ranyou and Gong Xihua to talk about their ambitions respectively. Confucius laughed at the rude Zilu's preemptive answer to make the country rich and the army strong. Confucius, the master of ceremonies for governing the small country and Gongxihua, did not agree. Only Confucius agreed with Zeng's ambition of "five or six crowns, six or seven children, bathing in Yi, dancing in the wind and rain, and singing back". Zeng Dian's ambition seems very small, but it is a picture of the world's peace and prosperity of culture and education. It is the ideal kingdom of Confucius. It is no wonder that Confucius would send out the praise of "I and Dian".

2、 The main hall on the third floor holds a Confucius Memorial Exhibition, which vividly introduces Confucius' life, thoughts, development of Confucianism and the influence of Confucius' thoughts at home and abroad with pictures, implements, sculptures, paintings, etc. A careful visit is like a brief history of Confucius' thoughts.

There are two exhibition halls behind the main hall on the second floor. The west hall "Millennium Cigarette" mainly displays the sacrificial relics of Confucius in the past dynasties, while the east hall displays the paintings and calligraphy works of contemporary famous calligraphers and painters and the evaluation inscriptions of overseas political celebrities on Confucius, which shows the respect for Confucius at all times and in all countries.

Take the elevator straight to the fourth floor, and in the circular exhibition cabinet are displayed the gold version of the Four Books - the Chinese version of "University", "The Doctrine of the Mean", "The Analects of Confucius", "Mencius" and the English version of "The Analects of Confucius". The copper version of the book is gilded, beautiful, and may be the first metal version of the Four Books in the world.

Boarding the outer platform on the third floor, you can see the ancient color of the Confucius Temple from the north, the new look of the new city from the south, the landscape inscriptions of the Analects of Confucius Steles from the east, and the university from the west. Around the building, the "Datong Chapter" of the "Ritual" can be read, which is carved in eight languages, namely, Chinese, English, French, Russian, Spanish, German, Japanese and Korean. "The journey of the Great Way is also for the public." Confucius' ideal of Great Harmony depends on the joint efforts of the people of all countries in the world.

Picho Square. At the center of the square is a square high platform with three steps, each with three steps. Ten steps can reach the top of the platform. The top square is 8.88 meters. The middle is paved with evergreen granite to form a circle. The outside of the circle and the steps are yellow granite, implying that the sky is round and the earth is yellow. There are 77 sprinklers embedded in the evergreen granite, one in the middle is the highest, four in the middle are slightly higher, and 72 in the periphery are slightly lower, respectively symbolizing Confucius and Yan Hui, Zeng Shen, Zi Si, Mencius and seventy-two sages. There are 300 sprinklers in the outer pool, one for ten, symbolizing three thousand disciples. The 377 sprinklers spray jade and beads, the breeze blows, and the rainbow is faint, which vividly represents the grand occasion of the first ideological climax in Chinese history created by Confucius and his disciples. The step springs like a curtain, which also symbolizes that Confucianism has been passed down from generation to generation and has lasted for a long time.

"Piyong" is an ancient school palace in which male noble children learn various skills needed as an aristocrat, such as etiquette, music, dance, poetry, writing, archery, horseback riding, driving, etc., and sex education is also included in the curriculum. The children of the aristocracy should stay in the "primary school" in the city from the age of 10 to enter the "Piyong" in the suburbs at the age of 15. In other words, from the age of 10 to the age of 20, they should be crowned as adults and spend 10 years away from home to live a collective life outside.

Also known as "Biyong". It was originally a university set up by the Emperor of the Western Zhou Dynasty to educate aristocratic children. It is named after the water around it and its shape is like a ring. There are five aspects of his studies: Chengjun in the south, Shangxiang in the north, preface in the east, Guzong in the west, and Piyong in the middle. Among them, Piyong is the most respected, so it is collectively called. "Zhou Li · Chun Guan" refers to the university name "Chengjun". In the Book of Rites, there are also Piyong, Shangxiang, Dongxu (also known as Dongjiao), Guzong, and Cheng, both of which are universities. It has been recorded in the inscription. According to the interpretation of later generations, Mingtang and Piyongshi were renamed for the same thing. After the Western Han Dynasty, there were Biyong in all dynasties. Except for being the preparatory school for the Imperial College in the late Northern Song Dynasty, they were mostly used for sacrifice. Today, Piyong in the Imperial College of Beijing, built during Qianlong, is the place for the emperor to give lectures. The inscription of Maizun: "In Biyong, the king rode in the boat for Dafeng. The king shot at the big gong bird, and the Hou rode in the red flag boat." The Book of Rites. Wang Zhi: "The university is in the suburbs, the Son of Heaven is called Biyong, and the vassal is called Pan Gong." Han Bangu's "White Tiger Tong · Biyong": "Biyong is the one who breaks the law, and Biyuan is also like the law of heaven. On the side of Yongshui, the image of enlightenment is also popular." The General Principles of the Five Classics: "Where does the Emperor set up Biyong? Therefore, he should conduct rites and music, preach enlightenment, and teach the people of the world, so that he can be a gentleman, raise three elders, do five shifts, and salute the princes." Li You's "Biyong Fu" in the Eastern Han Dynasty said, "Biyong Rock is regular and square. The steps are open and the windows are open, and the four sides are viewed. The water is soup, and the boat is made into the beam. The sacred class is made by this." See "Ming Tang".

There are bridges on all sides of the square as exits. In the red granite floor, the east entrance is inlaid with Gui paved with large flowers and green, the south exit is inlaid with Zhang paved with Taishan red, the west exit is inlaid with succinate paved with white marble, and the north exit is inlaid with decoration paved with sesame black. Zhuge Changqing praised the breadth and depth of Chinese culture, which implied the mystery of heaven. The ancients used the five elements to match the five emperors, five colors, five directions, five tones and five flavors. The East belongs to wood, which is green in color, and it is spring; The south belongs to fire, and the color is red, which is summer. The red Zhang is used for the worship of the Southern Red Emperor in summer; The west belongs to gold, white in color, which is autumn. The white succinate is used for the autumn festival of the Western White Emperor; The north belongs to water and is black in color. It is winter.

Research center. It is designed as a square two-storey quadrangle building with internal connections on all sides. A 466 square meter patio will be built in the park, and it is planned to be green space. On the first floor, there are three entrances in the southwest corner, the southeast corner and the center of the east side. The southwest part is connected with the conference center through a closed corridor. A common main entrance is set in the middle of the corridor. The southeast entrance is connected with the conference center through an antique colonnade. The east gate can enter the square through a winding path; The building on the east side of this floor is equipped with a reception room, a round-table conference room, a computer room and a boiling room. The other three sides are mainly equipped with research rooms, a total of 11 natural rooms, and a small office as a management room. The second floor of the research center is equipped with 15 research rooms, 1 round table conference room and 2 storage rooms.

Conference center. It is composed of a theatrical academic lecture hall, a multi-function hall, four multimedia conference rooms (and classrooms) and auxiliary rooms. It is designed as a 2-storey (local three-storey) integrated building. The first floor is generally divided into two parts: the east and the west. The east half is equipped with the main entrance and the multi-function hall with shared space up to three floors. Two conference rooms (classrooms) are arranged on the south and north sides of the multi-function hall. The layout of the west half is centered on the lecture hall. The lip-shaped fixed rostrum in the lecture hall is located at the west end, and can also be used for screening and small performance activities. There are 383 seats in the middle, including 17 central seats, 15 seats in each row, 16 rows on both sides, 4 seats in each row; The east section of the report hall is the control room. There are 4 backstage rooms and toilets behind the rostrum. An entrance is set on the south side, and VIP reception room and machine room are set on both sides of the entrance; The north side is connected with the research center by a corridor, and a public toilet is also arranged.

The second floor of the conference center is mainly composed of the multi-function hall and the upper part of the lecture hall. The middle (i.e. the upper part of the control room) is set as the auditorium on the second floor of the lecture hall, and 63 seats and simultaneous interpretation equipment rooms can be arranged. The third floor of the conference center is the antique roof of the multi-function hall.

4. Shuyuan. The Four Books Garden is the only building in China with the main content of the seal cutting "Four Books", combining the antique and modern garden art styles, and integrating calligraphy, painting, seal cutting, relief and art works.

The "Four Books Garden" was created by Xu Chuanjun, the former secretary of the Party Committee of the Confucius Institute. Kong Xianglin, Yang Chunbing, Sun Yushan and other comrades jointly participated in the design. Wang Hongwu wrote it. It was constructed in March 2005. Comrade Qin Yuyan, the national model worker, the representative of the 15th National Congress and the chairman of Yulong Group, donated 500000 yuan to complete the project in five months. For this reason, Comrade Yang Chunbing wrote the "Four Book Gardens", which was written by Zheng Guoping and set up a stone in front of the garden as a memorial.

The design of the "Four Book Gardens" combines the inner circle with the outer circle, which means that the sky is round and the place is not square without rules. It adopts a two-layer circuitous altar-style building, and the wall is covered with stone rafters. The design is novel, beautiful and generous. The designer is ingenious. On the round altar in the center of the garden stands a bronze sage - Confucius' head, named "Great Confucius". The author shows the symbol of human civilization and wisdom by means of partial amplification and exaggerated realism, which echoes the "Nobel Paris Conclusion" on the screen wall. The work was designed by Li Yousheng and undertaken by Linqu Huayi Company. The surrounding walls are inlaid with Li Taihe's small seal character The Analects of Confucius, and the stones are carved into an elevation of 75 degrees for visitors to enjoy. Walk around the courtyard corridor, chant the Analects of Confucius, read the holy book, understand the profound meaning of the way of the ancestors, and immediately feel clear and clear; The view of "great Confucius" was shocked by Confucius' extensive and profound thoughts. At the same time, the hierarchical concept of "propriety" in Confucianism is fully reflected here, and the middle is respected, which symbolizes the core content of the Analects of Confucius in Confucianism and its lofty historical position. The inner and outer walls are the big seal script "The Mean" and "University", and the small seal script "Mencius" is embedded in the outer wall. Looking at the whole book of "Four Books", the book has a dignified style and rigorous structure, which makes visitors marvel.

Located in the "Four Shuyuan" at the southwest corner of Piyong Square, the three big characters of seal script on the front wall are handwritten by the famous calligrapher Yu Taichang; On the back is the "Nobel Paris Conclusion" written by the famous calligrapher Li Duo. The relief murals on the walls on both sides were painted by the famous mural painter Mr. Zhang Yimin. The mural concentrated 14 scenes and 45 figures in a limited space. In the style of imitating Han portraits, there is no obvious difference between other figures except Confucius, and they are all symbolic, patterned, and symbolic, which is in line with the processing convention of such portraits.

Landscape greening. Based on the principle of having scenery in four seasons and flowers in three seasons, the same kind of plants and trees are properly concentrated, mainly lawn, precious flowers and trees, supplemented by stone water, forming a green belt centered on the main building, Piyong Square, Le Pool and South Office Area. Thus, the Confucius Institute is built in a dense forest environment with lush trees, which not only focuses on integrating with the original buildings, but also reflects the artistic style of modern gardens; It is not divorced from the cultivation of Confucius' thought, but focuses on the essence of Confucianism.

Taking the meaning of "the wise love water, the benevolent love mountain", pile soil on the west of the main building to stack the mountain, which is called "Nishan", and plant trees such as wutong, light bamboo, cypress, apricot, and coggygria coggygria on the mountain, highlighting the brightness and cleanness of the autumn mountains. The pond is dug in the east to manage the water, and the rock revetment is called "Water Orchestra". The surrounding lawns are planted with bamboos, apricots, and peaches, highlighting the clear and distant nature of water. The water in the Beiyuan Mountain, the Xiaoyi River in Nantong, has the artistic conception of "asking where the canal is so clear, only the flowing water comes from the source". Around the pond, willow trees shade, and various exotic and precious flowers and trees are planted in spring, summer, autumn and winter. Cherry redbud is seen in winter and spring, and crape myrtle and hibiscus are seen in summer and autumn. The flowers are blooming, and the four seasons are like spring. The water beside the mountain makes people happy.

The south office echoes the greening of Yihe River. The whole area is dominated by sparse forest and grassland, and the site is open. It is based on evergreen flowers and trees such as pyracantha, photinia, jatropha, magnolia grandiflora, etc., with red leaf plants such as red maple and chicken feet, and set off with wintersweet, red osmanthus, southern Tianzhu, and windtail orchid, forming a scenic spot with autumn and winter landscapes as the main part and spring and summer landscapes as the auxiliary part.

Other buildings. Through the gate, there is a corridor paved with red granite stones at the foot. A line of circular jade pendant patterns symbolizing ancient ritual and music culture is inlaid with white marble in the center of the corridor. The corridor on the north and south sides of the corridor is inlaid with the complete "Analects of Confucius" made of glass plates. The text and white are contrasted, and the yellow hair is vertical. You can understand the profound Confucius thought. The south corridor is connected with the office, and the office area is a terracotta bungalow, including the office, reception room and conference room. To the north of the north corridor is a landscape waterfall garden, and the Analects of Confucius Bell Pavilion and the bronze statue of Confucius are located in the green trees. The two pavilions are opposite to each other in the east and the west. A bell is hung in each pavilion. The bell body is full of characters inside and outside, and the upper and lower parts of the Analects of Confucius are cast separately. To the north of the bell pavilion is a bronze statue of Confucius, 2.84 meters high, surrounded by white granite. Standing against the wind, clothes swaying with the wind, the traditional image of Confucius has been transformed, which more truly reflects the attitude of Confucius.

大哉孔子。儒家思想，人类离不开的宝贵思想。

----- 诸葛长青

    天不生仲尼，万古如长夜。

   如果没有孔子，中国社会发展可能要摸索很多年。

   中华文化有了孔子思想，从而进入了规范化发展时代。

   中华需要文化自信，需要成功自信。

   孔子儒家思想是中华文化的重要组成部分。

   我们要学习、研究、继承、传播。

   诸葛长青看到一位研究国学的研究者发自内心的呼喊。他用心写到：

   一个人要有灵魂，一支军队要有统帅，一个国家要有领袖，一种民族文化要有代表人物，孔子就是我们民族文化的代表人物之一。

   说道这里，有人或许不理解，实际上，这是文化自信的出发点。

   我们都说佛教的代表人物是释迦牟尼，他可以普渡众生，我们说过这是夸大释迦牟尼的作用吗？

   我们都说基督教中的上帝是耶和华，天地万物都是他创造的，我们说过这是夸大耶和华的作用吗？

   阿拉伯国家文化的代表人物是穆罕默德，他同样是被认为是创造一切的真主，我们说过这是夸大穆圣的作用吗？

   那么，我们自己为什么非要否定我们自己民族文化的代表人物不可呢？当我们自己把我们的民族文化的代表人物头上的神圣光彩去掉的时候，我们的民族文化还能具有自尊、自信吗？

  华夏文化如果没有了孔子这个代表人物，就好比是一个人没有了灵魂，一支军队没有了统帅，一个国家没有了领袖！

   儒家思想也称为儒教或儒学，由孔子创立，最初指的是司仪，后来逐步发展为以尊卑等级的仁为核心的思想体系，是中国影响最大的流派，也是中国古代的主流意识。

   儒家学派对中国，东亚乃至全世界都产生过深远的影响。

   儒家思想的精华包括先秦儒家思想、孔子的仁与礼、从前孔子时代的礼乐制度到孔子的仁礼思想、孔子的仁、孔子的礼、孔子的孝道、《论语》中的孝、《孝经》论孝、孔子的命观、孔子命观形成的背景、孔子命观的特征与内涵、“修身俟命论”的人生指导意义、孔子的人生问题论、乐——孔子的人生态度和人生境界、孔子与弟子论志向、立身行事中的言与默、孟子的性善论与孟子的使命、孟子的仁政学说以及荀子的性恶论与礼治说、儒家思想的流变、贯通天人——董仲舒的儒学思想、“性即理”——周、张、程、朱的理学思想、“心即理”——象山、阳明的心学思想、新儒家——西学东渐的文化回应、儒文化圈的崛起——儒学促进现代经济发展的可能等内容。
   孔子是中国古代伟大的思想家、政治家、教育家，儒家思想的创始人。

   孔子及儒家思想学说是中国传统文化的主流，对中华民族的发展、人类的文明进步，有着不可磨灭的贡献，其精华至今仍闪耀着夺目的光芒。

   最近，诸葛长青外出修学，遇到了孔子研究院的一些专家教授，听取了他们的儒学成果介绍，学习了很多宝贵的智慧财富。我们感谢国家重视儒家文化，感谢许多为了弘扬儒家思想默默奉献的专家、教授和有志之士。这里把中国孔子研究院的有关资料，分享给有缘者

   孔子的思想学说，早已超越了时代与国界的局限成为世界历史文化宝库中的重要遗产，在国际上特别是在东南亚地区，有着广泛而深远的影响。世界诺贝尔奖获得者曾聚集巴黎宣称：“人类要在二十一世纪生存下去，必须要从两千五百年前孔夫子那里去寻找智慧。”孔子被国际社会誉为“世界古代十大思想家之首”，深受人们的仰慕和敬重。为“汲取孔子思想精华，弘扬民族优秀文化”， 1996 年 9 月国务院以国办函 [1996]66 号文批准在孔子故里——曲阜建立孔子研究院。
   孔子研究院工程由中国科学院院士、工程院院士、清华大学教授吴良镛先生规划设计。总体布局构图以方和圆作为基本母题，用隐喻方式充分表达中国文化内涵，将儒学的“仁”、“和”观念融入规划之中，借鉴“洛书”、“河图”、“九宫”格式及风水学说理论，将现有地段匠心独运、合理布局。建筑形式充分表达了孔子的文化思想内涵，体现了民族性、时代性和纪念性。
   孔子研究院规划占地面积 9.5 公顷，建筑面积 26000 平方米，总投资 1.9 亿元，分三期完成。一期工程建筑面积 14600 平方米，建筑内容主要包括主体工程、辟雍广场及辅助设施，该工程于 1996 年 9 月 28 日动工兴建，于 1999 年 9 月竣工；二期工程建筑面积 5400 平方米，建筑内容主要包括学术报告厅和研究中心的建设，该项工程于 2006 年 4 月开工建设，于 2007 年 9 月竣工。三期工程是我院整体建设的配套完善工程，建筑面积 6134.5 平方米，建筑内容主要包括科研教学楼、研究生用房和其他附属设施的建设，于 2009 年 9 月 17 日开工建设，计划于 2010 年 6 月竣工。
  孔子研究院建设过程中，党和国家领导人非常重视，给予多方面的关心和支持。国家有关部委也给予很大的关心和支持。山东省、济宁市的领导和有关部门也十分重视孔子研究院的建设工作。
  孔子研究院具有五项功能：一是学术研究与交流，汇编、出版儒学研究专著和普及性书籍，接收国内外学者长期、短期或临时性学术研究，举办各种国际性、双边性的专题学术讨论会；二是博物展览，与“三孔”等地面建筑及库存文物统一规划和利用，举办孔子生平展和孔府文物精品展，使其成为一座充分显示东方文化特色的“孔子文化博物馆”；三是文献收藏，搜集、整理、汇编和存储古今中外浩如烟海的孔子及儒学文献资料，建成现代化的综合性孔子文献资料中心；四是孔子及儒学研究信息交流，用现代化的设备和技术收储孔子及儒学研究动态，向国内外专家、学者提供研究信息；五是人才培训，聘请国内外知名人士任导师、研究员，开设多层次、多类型、多规格的培训班，接待国内外的访问学者等，为国内外学者提供良好的学习研究条件。
   十多年来，孔子研究院坚持边建设、边开放、边研究的原则，在学术研究、学术交流和展览收藏等方面均取得了显著成果。编撰出版了 21 卷 1200 万字的《 20 世纪儒学研究大系》， 60 余卷 1200 万字的《中华伦理范畴丛书》前十卷和《大哉孔子》、《中国儒学入门》等图书，积极弘扬了以孔子及儒家思想为代表的中华民族优秀传统文化；成功申报了山东省“孔子文化研究”泰山学者岗位。创办了“春秋讲坛”，普及、传承儒家经典文化；先后赴澳大利亚、新西兰、欧洲八国和台湾地区举办了“大哉孔子”展；与韩国国学振兴院建立了长期的学术合作关系，与韩国儒道会、日本斯文会、台湾中华孔孟学会等学术团体建立了联系，与中国人民大学孔子研究院、山东大学儒学研究中心、山东省社科院、曲阜师范大学孔子学院等开展了学术合作； 2007 年 9 月，成功承办世界儒学大会发起国际会议， 2008 年 9 月、 2009 年 9 月召开两届世界儒学大会，并把孔子研究院设为世界儒学大会秘书处；开通了“中国孔子研究院网”。相继成功举办了“党和国家领导人暨外国政要在曲阜”、“大哉孔子”、“孔府精品文物”、“世界孔庙”、“铜板圣迹图”、“金版四书”、“全国名家书画”等十几项展览；先后接待了一大批国家领导人，日本、韩国、俄罗斯、奥地利、几内亚、葡萄牙、西班牙、瑞士等国家的驻华大使及部分华裔和外国友人，还有港、澳、台同胞及中外儒学届、建筑界的朋友们。

   孔子研究院是经国务院（国办函 [1996]66 号文）批准建设的一项大型文化工程，山东省“九五”发展规划中精神文明建设的重点工程，是一处具有较高层次的儒学研究机构。该工程具有学术研究、博物展览、文献收藏、信息交流、人才培训五项功能。
   孔子研究院座落在世界文化遗产孔庙神道路的延伸线上。其北面有三孔和曲阜旧城，为历史文化区；西面有曲阜师范大学，为文教区；东面为工业区和商业区；南面是曲阜新区。
   孔子研究院由中国科学院院士、工程院院士、清华大学教授吴良镛先生规划设计。总体布局构图以方和圆作为基本母题，用隐喻方式充分表达中国文化内涵，将儒学“仁”、“和”观念融入规划之中，借签“络书”、“河图”、“九官格” 及风水学说理论，将现有的地段匠心独运、合理布局。
   孔子研究院的建筑群根据功能规划设计为四个区：
   东区——正对“论语碑苑”，为主入口、引导和管理办公场所。
   中区——圆形中心广场，位于东西、南北两主轴线的交汇之处，它既是建筑群的中心和主体建筑的前景空间，又具有纪念性、象征性、文化性和使用性，并可作为孔子文化节、音乐会或其他重要集会的场所。（附孔子研究院平面图、鸟瞰图）

   北区——博物馆和图书馆构成主体建筑，规整集中式，庄严肃穆。

   西区——报告厅、会议和研究用房，院落分散式，自由灵活，可根据需要扩展生长，报告厅前设四季厅，可多功能使用。

   建筑群体。 整体布局借鉴“河图”、“洛书”和“九宫”的观念，采用“方圆”结合的建筑形式，集中体现了中国 2000 多年来孔子思想的影响。同时，在园林的设计上也巧妙地融入了“高山仰止”、“知者乐山，仁者乐水”以及“杏坛讲学”等与孔子有关的名言佳句。从而使孔子研究院成为一座融研究、展示为一体的城市、园林、雕塑、建筑有机结合的标志性建筑。

   主体建筑。主楼仿西汉礼制建筑，以“高台明堂”为原型，采用“外三内四”的对称建筑结构。高 30 米，外三层里四层，一层为台基，内设图书室和阅览室。二层方形，三、四层圆形，寓意天圆地方。脊吻为凤，凤是祥鸟，只有天下清平有道时才会出现，所以在春秋礼崩乐坏的时期，孔子认为天下有道无望，发出“凤鸟不至，河不出图，吾已矣夫”的悲叹。如今天下清平，凤凰来仪，孔子有知，当会欣然而笑。

   拾级而上，穿过平台，直入二层大厅。迎面是一幅高 20 米、宽 10 米的木雕壁画，图名“山高水长”，取自范仲淹《严先生祠堂记》中的“先生之风，山高水长”以赞颂孔子的高风亮节。壁画前是一组五人雕塑，创意取自《论语.先进》“侍坐章”。孔子要弟子子路、曾点、冉有、公西华分别谈谈自己的志向。粗率的子路抢先回答可以富国强兵受到孔子的哂笑，冉求的治理小国和公西华的大典司仪孔子未置可否，唯独曾点的“冠者五六人，童子六七人，浴乎沂，风乎舞雩，咏而归”的志向受到孔子的赞同。曾点的志向看起来很小，但它却是天下清平、文教兴盛的景象，正是孔子理想的王国，难怪孔子会发出“吾与点也”的赞叹。

   二、三层主厅举办孔子纪念展览，以图片、器物、雕塑、绘画等形象地介绍孔子的生平、思想、儒学的发展和孔子思想在海内外的影响。仔细参观，如同浏览一部孔子思想简史。

　　二层主厅后面还有两个展厅，西厅“千年香烟”主要展出历代祭祀孔子的祭祀文物，而东厅展出当代著名书画家的书画作品和海外政治闻人对孔子的评价题词，由此可见古今中外对孔子的敬仰。

   乘电梯直上四楼，圆形的展橱内陈列着金版《四书》——中文的《大学》、《中庸》、《论语》、《孟子》和英文《论语》，书铜版鎏金，美仑美奂，恐怕是世界上第一部金属版《四书》。

   登上三楼外平台，向北远瞻孔庙古色，向南眺望新城新貌，向东俯视论语碑苑山水碑刻，向西远眺大学英姿。绕楼一周可读《礼祀》“大同篇”，分别由中文、英文、法文、俄文、西班牙文、德文、日文、韩文八种文字刻成。“大道之行也，天下为公”，孔子的大同理想要靠世界各国人民的共同努力去实现。

   辟壅广场。广场的正中是一座方形高台，台阶三层，每层三级。拾级可上台顶，顶方 8.88 米，中间用万年青花岗岩铺砌成圆形，圆外及台阶均为黄色花岗岩，寓意天圆地方，天苍地黄。万年青花岗岩中嵌有 77 个喷头，正中一个喷水最高，中圈 4 个略高，外围 72 个略低，分别象征孔子和颜回、曾参、子思、孟子四配与七十二贤。再外水池中的 300 个喷头，以一当十，象征弟子三千。 377 个喷头喷玉溅珠，微风吹拂，彩虹隐隐，形象地喻示了孔子及其弟子开创的中国历史上第一个思想高潮的盛况。台阶涌泉如帘，又象征着儒家思想代代相传，经久不息。

   “辟雍”是古代的一种学宫，男性贵族子弟在里面学习作为一个贵族所需要的各种技艺、如礼仪、音乐、舞蹈、诵诗、写作、射箭、骑马、驾车等，在课程中还有性教育。贵族子弟从10岁开始就要寄宿于城内的“小学”，至15岁时进入郊外的“辟雍”，换言之，他们从10岁“出就外傅”至20岁行冠礼表示成年，中间要有10年离家在外过集体生活。

   亦作“璧雍”等。本为西周天子为教育贵族子弟设立的大学。取四周有水，形如璧环为名。其学有五，南为成均、北为上庠，东为东序，西为瞽宗，中为辟雍。其中以辟雍为最尊，故统称之。《周礼·春官》谓大学名“成均”。《礼记》又有辟雍、上庠，东序（亦名东胶）、瞽宗，与成均为五学，均为大学。在金文中已见记载。据后人考释，明堂与辟雍实为一事而异名。西汉以后，历代皆有辟雍，除北宋末年作为太学之预备学校外，多为祭祀用。今北京国子监内辟雍，乾隆时造，为皇帝讲学之所。《麦尊》铭文：“在辟雍，王乘于舟为大丰。王射击大龚禽，侯乘于赤旗舟从。”《礼记.王制》：“大学在郊，天子曰辟雍，诸侯曰泮宫。”汉班固《白虎通·辟雍》：“辟者，璧也。象璧圆又以法天，于雍水侧，象教化流行也。”《五经通义》：“天子立辟雍者何？所以行礼乐，宣教化，教导天下之人，使为士君子，养三老，事五更，与诸侯行礼之处也。”东汉李尤《辟雍赋》：“辟雍岩岩，规矩圆方。阶序牖闼，双观四张。流水汤汤，造舟为梁。神圣班德，由斯以匡。”参见“明堂”。

　　广场四面设桥为出口，红色的花岗岩地面中，东入口嵌有大花绿铺成的圭，南出口嵌有泰山红铺成的璋，西出口嵌有汉白玉铺成的琥，北出口嵌有芝麻黑铺成的璜。诸葛长青赞叹中华文化的博大精深，暗含天道玄机。古人以五行与五帝、五色、五方、五音、五味等相配。东方属木，色青，为春，春祭东方青帝用青色圭；南方属火，色赤，为夏，夏祭南方赤帝用赤色璋；西方属金，色白，为秋，秋祭西方白帝用白色琥；北方属水，色黑，为冬，冬祭北方帝用黑色璜。

   研究中心。设计为正方形 2 层四合院式建筑，四面建筑内部通联。中建设 466 平方米的天井，拟建为绿地。一层分别在西南角、东南角和东侧中央设 3 个入口，西南部通过封闭式连廊与会议中心相连，在连廊中间设一共用的主入口，东南入口通过仿古的柱廊与会议中心相连，东侧大门可经过曲径进入广场；该层东面建筑布置传达室、 1 个圆桌会议室、机房和开水间，其它三面以布置研究用房为主，共设 11 个自然间，另设有 1 间小办公室作为管理用房。研究中心二层布置 15 间研究室、 1 个圆桌会议室和 2 个贮藏室。

   会议中心。由剧院式学术报告厅、多功能厅、 4 个多媒体会议室（兼教室）和辅助用房组成。设计为 2 层（局部三层）整体式建筑。首层总体分为东西两个部分，东半部布置主入口和共享空间达到 3 层的多功能厅，在多功能厅南、北侧布置两个会议室（教室）。西半部平面布置以报告厅为中心。报告厅唇型固定式主席台设于西端，亦可用于放映及小型演出活动。中间为听众席，共设 383 个座席，中央座席 17 排，每排 15 座，两侧为 16 排，每排 4 座；报告厅东段为控制室。主席台后设有 4 间后台用房和卫生间。南侧设一入口，入口内两边分别设贵宾接待室和机房；北侧以连廊与研究中心相通，另布置公共卫生间。

   会议中心二层主要由多功能厅和报告厅上空构成，中间（即控制室楼上）设为报告厅二层旁听席，可布置 63 个座席和同声传译设备用房。会议中心局部 3 层为多功能厅仿古屋顶。

   四书苑。四书苑为国内唯一一座以篆刻《四书》为主要内容，采用仿古与现代园林艺术风格相结合，集书法、绘画、篆刻、浮雕及美术作品于一体的建筑。

   “四书苑”由孔子研究院原党委书记许传俊同志创意，孔祥林、杨春炳、孙玉山等同志共同参与设计，王洪武执笔，几易其稿，于二零零五年三月施工。全国劳模、十五大代表、裕隆集团董事长秦裕彦同志捐资五十万元，历时五个月工程顺利完工。为此，杨春炳同志撰文《四书苑记》，由郑国平书丹，立石于苑前以示纪念。

   “四书苑”设计以内圆外方相结合，喻天圆地方及“不以规矩不成方圆”之意，采用内外两层迂回地坛式建筑，围墙以石椽板式覆顶，造型新颖，美观大方，设计者可谓匠心独运。苑中央的圆坛之上，矗立着一座铜制圣人——孔子头像 , 名曰“大哉孔子”。作者以局部放大、夸张写实的艺术表现手法以示人类文明与智慧的象征，与照壁上“诺贝尔巴黎结论”相呼应。作品由李友生设计、临朐华艺公司承做。四周墙体上嵌李泰和小篆《论语》，刻石成 75 度仰角，以便游人观赏。漫步庭院回廊，吟《论语》读圣书，领悟先师之道微言大义，顿感清心涤念；观“大哉孔子”无不被孔子博大精深的思想所震撼。同时，儒家思想中“礼”的等级概念在这里得以充分体现，居中为尊，象征着《论语》在儒家思想学说中的核心内容和其崇高的历史地位。内层外墙东西分别为大篆书体《中庸》和《大学》，外墙内嵌小篆《孟子》。观《四书》通篇，书体端庄，结构严谨，令游人叹为观止。

   座落在辟雍广场西南角的“四书苑”，迎面照壁上的篆书三个大字为著名书法家于太昌先生手书；背面则是著名书法家李铎书写的“诺贝尔巴黎结论”。两侧墙面上浮雕壁画为著名壁画家张逸民先生所作。壁画在有限的空间内集中了大小十四个场面，四十五个人物等图形。仿汉画像风格，除孔子像以外，其它人物造像均无明显区别，一律是象征性、图案式、符号式的处理，此做法符合此类画像的处理常规。

   景点绿化。以四季有景、三季有花为原则，同种草木适当加以集中，以草坪、珍贵花卉、树木为主，以石水为辅，形成了以主楼、辟雍广场、乐水池、南办公区为中心的绿化带。从而使孔子研究院构筑于林木郁如帷的密林环境之中，既注重与原建筑物浑然一体，体现现代园林艺术风格；又不脱离孔子思想的育化，着重体现儒家思想的精华。

   取“智者乐水，仁者乐山”之意，在主楼西堆土叠山，喻“尼山”，山上种植梧桐、淡竹、桧柏、杏、黄栌等树种，突出秋山之明净。东挖池理水，山石驳岸 , 喻“洙泗”，称“水乐池”。四周草坪上种植淡竹、杏、麻桃，突出水性之清远。北源山中之水，南通小沂河，颇有“问渠哪得清如许 , 唯有源头活水来” 意境。池塘四周，柳树成荫，并栽种春夏秋冬各类奇异珍贵花草树木，冬春看樱花紫荆，夏秋观紫薇木槿。百花争艳，四季如春，依山旁水，其乐融融。

    南办公室与沂河绿化相呼应，浑然一体。整体以疏林草地为主，场地开阔，以火棘、石楠、海桐、广玉兰等常绿花木为基础，搭配上红枫、鸡爪等红叶植物，与腊梅、红瑞木、南天竹、风尾兰等相映，构成以秋冬景观为主，春夏景观为辅的景区。

   其他建筑。穿过大门，脚下是用红色花岗岩石铺就的甬路，一行圆形象征古代礼乐文化的玉佩图案汉白玉嵌在甬道正中，甬道南北两侧的长廊上镶立着用玻璃版制作的全篇《论语》，文白对照，黄发垂髫，均可了解高深的孔子思想。南侧长廊与办公室相连，办公区为田字型青瓦平房，包括办公室、接待室及会议室。北侧长廊以北为山水瀑布园林，论语钟亭和孔子铜像座落于绿树丛中。二亭东西对立，亭内各悬一钟，钟体内外满铸文字，分铸《论语》上、下部。钟亭以北为孔子铜像，高二点八四米，周围用白色花岗岩作基围。临风而立，衣随风摆，对传统孔子像进行了改造，较真实地反映了孔子的神态。

    (This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

Zhuge Changqing mailbox：

zhuge8031@163.com

Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

Selected Articles in Previous Periods

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往期精选文章

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1The wisdom of traditional Chinese culture changes the destiny: filial piety to parents+five in one+self-improvement

1 国学智慧改命运：孝敬父母+五合一+自强不息

2Zhuge Changqing's Three Golden Keys to Changing Destiny

2诸葛长青改命运三把金钥匙诸葛长青施食仪轨 （十五步简洁版）

3Zhuge Changqing's Greeting Ritual (15 Steps Concise Version)

3 诸葛长青施食仪轨 （十五步简洁版）

4How to repent: the ritual of repentance and the method of repentance (full version)

4   如何忏悔：忏悔仪轨忏悔方法（完整版）

5How to read the Dizang Sutra: Methods for reciting Dizang Sutra (complete version)

5 如何念地藏经：念地藏经仪轨方法（完整版）

6How to release? The ritual of releasing life

6怎样放生？放生仪轨

7Zhuge Changqing's Repentance Culture: A Case Study of Repentance Methods for Changing Destiny

7诸葛长青忏悔文化：改变命运忏悔方法案例

8Free Life Culture: Free Life Culture in Ancient China

8放生文化：中国古代的放生文化

9Shocking photo of feeding: Buddha, Bodhisattva and Dharma Protector come to the scene

9施食震撼照片：佛菩萨护法神亲临现场

10Feeding Rite Return: the return is changed to simple return

10施食仪轨回向：回向修改为简洁回向