An Exploration of the Ideological and Cultural Resources of Chinese Culture for the Sinicization of Religion

I

一

At the 2015 Central United Front Work Conference, General Secretary Xi Jinping pointed out that “to actively guide religion to adapt to socialist society, we must adhere to the direction of sinicization.” At the 2016 National Conference on Religious Work, he put forward the “theory of socialism with Chinese characteristics on religion,” emphasizing the need to adhere to a “guiding” attitude toward religion. At the Third Central Xinjiang Work Symposium in 2020, he further proposed the Party’s strategy for governing Xinjiang in the New Era, with the “Eight Persistences” as important content, including “persisting in the direction of sinicization of religion in our country,” thereby pointing the way for adhering to the direction of sinicization of religion. In previous years, the breeding and spread of religious extremist ideas caused great damage to ethnic unity and social stability in Xinjiang, especially in the southern Xinjiang region, where the population of Islamic faith is relatively large. “Persisting in the direction of sinicization of Islam in Xinjiang to achieve the healthy development of religion” [1]1 This quote is from Xi Jinping’s speech at the Third Central Xinjiang Work Symposium (2020), emphasizing the need to guide Islam in Xinjiang to adapt to socialist society. — this requirement grasps the key point and the subject of social stability and enduring peace. Persisting in the direction of sinicization of religion in our country has become the foundation of the Party’s religious work policy in the New Era and the “guiding principle” for carrying out religious work well. To fully and accurately implement the spirit of the speeches, and in view of the fact that religion is a cultural phenomenon and its inherent complexity and sensitivity, it is necessary to seek rich ideological references and pathways from China’s excellent traditional culture, to use Chinese culture to permeate religion, to guide religion to follow the historical logic of the sinicization of religion, and to regard submission to and service for the mainstream ideology of society as the social responsibility of religion and the purpose of religious practice. In particular, “it is necessary to use the core socialist values to guide and educate religious figures and believers, to promote the fine traditions of the Chinese nation, to guide the broad masses of believers with concepts such as unity, progress, peace, and tolerance, to support all religions in, while maintaining basic beliefs, core doctrines, and ritual systems, deeply exploring the content in religious teachings and regulations that is conducive to social harmony, progress of the times, health, and civilization, and to provide interpretations of religious doctrines and regulations that conform to the requirements of contemporary China’s development and progress and to China’s excellent traditional culture.” [2]2 This is a direct quote from Xi Jinping’s speech at the 2016 National Conference on Religious Work.

习近平总书记在2015年中央统战工作会议上指出，“积极引导宗教与社会主义社会相适应，必须坚持中国化方向”，在2016年全国宗教工作会议上提出了“中国特色社会主义宗教理论”，强调要坚持以“导”的态度对待宗教。他在2020年第三次中央新疆工作座谈会上又提出以包括“坚持我国宗教中国化方向”在内的八个“坚持”为重要内容的新时代党的治疆方略，为坚持宗教中国化方向指明了方向。前些年，宗教极端思想的滋生蔓延曾给新疆的民族团结和社会稳定造成过极大破坏，特别是在新疆南疆地区，信仰伊斯兰教的人口较多，“坚持新疆伊斯兰教中国化方向，实现宗教健康发展”。这一要求抓住了社会稳定与长治久安的关键点和主体性所指。坚持我国宗教的中国化方向已经成为新时代党的宗教工作政策的底色和开展好宗教工作的“纲”。为完整准确地贯彻落实讲话精神，针对宗教是一种文化现象以及其本身所具有的复杂敏感性，需从中华优秀传统文化中寻找丰富的思想借鉴和参考路径，用中华文化浸润宗教，引导宗教遵循历史上宗教中国化的逻辑，把服从服务于社会主流意识形态作为宗教社会责任和宗教修持目的，尤其是“要用社会主义核心价值观来引领和教育宗教界人士和信教群众，弘扬中华民族优良传统，用团结进步、和平宽容等观念引导广大信教群众，支持各宗教在保持基本信仰、核心教义、礼仪制度的同时，深入挖掘教育教规中有利于社会和谐、时代进步、健康文明的内容，对教规教义作出符合当代中国发展进步要求，符合中华优秀传统文化的阐释。”

II

二

The ideological resources for adhering to the direction of sinicization of religion contained in Chinese culture are readily available in the vast ocean of historical texts. Below, only a few fragments are picked out, hoping to see the whole from a part and to perceive the general from the specific.

中华文化中蕴含的坚持宗教中国化方向的思想资源，在浩如烟海的历史典籍里俯拾即是，下面仅摘拾其如下片叶，望能一叶知秋，见微知著。

1. Ideas such as “harmony in diversity,” “education without distinction,” and “convergence and adaptation” in Chinese culture

1.中华文化中“和而不同”“有教无类”“会合变通”等思想

The ideas of “harmony in diversity,” “education without distinction,” and “convergence and adaptation” in Chinese culture make Chinese culture extremely open and generous, showing strong inclusiveness toward multiple cultures. It clearly neither excludes folk beliefs from different regions and different groups within the country, nor excludes those originating from other civilizational systems, accommodating multiple foreign religions and sects such as Zoroastrianism, Manichaeism, Buddhism, Nestorian Christianity, and Islam. Chinese culture nourishes religions with concepts like “harmony in diversity” and “all good paths lead to the same goal,” adjusting the relationships between religions. The results and gains are just as Tang Emperor Li Yuan said: “The three teachings [Confucianism, Buddhism, Daoism] are different, but their goodness converges on one principle”; [3]3 Li Yuan (566–635), the founding emperor of the Tang dynasty (Tang Gaozu). The quote reflects the idea that Confucianism, Buddhism, and Daoism, despite differences, share a common moral purpose. as the Qing monk Zuyuan Chaoming’s *Wanfa Guixin Lu* states: “The entrances are different, but the return to the source is without duality.” [4]4 Zuyuan Chaoming was a Buddhist monk of the Qing dynasty. The *Wanfa Guixin Lu* (Record of Ten Thousand Dharmas Returning to the Mind) is a Chan Buddhist text. The three schools of Confucianism, Daoism, and Buddhism in China all exhibit varying degrees of inclusiveness and conciliation in their ideological theories, weakening the exclusivity of religion and effectively reducing friction, conflict, and contradiction between different religions. The results and gains of the nourishment of the sinicization of religion contained in Chinese culture are also reflected in the fact that multiple foreign religions and sects, such as Zoroastrianism, Manichaeism, Buddhism, Nestorian Christianity, and Islam, continuously adapted and renewed themselves in line with Chinese culture, and as time passed, the degree of sinicization deepened. The “Three Saints Stele” at the Shaolin Temple in Mount Song, the “Caotang Temple” in Xi’an, and the “Changchun Temple” in Wuhan are the best evidence that “the three teachings are one body, the nine schools share one source; the hundred schools share one principle, the ten thousand methods are one gate.” [5]5 The “Three Saints Stele” at Shaolin Temple typically refers to a stele depicting Confucius, Laozi, and the Buddha together, symbolizing the unity of the three teachings. The “Caotang Temple” in Xi’an is a historic Buddhist temple with strong syncretic traditions. The “Changchun Temple” in Wuhan is a major Daoist temple. The concept of “education without distinction” in Chinese culture, which imparts education equally to groups with different ancestral bloodlines and linguistic cultures, significantly diluted differences in the cultural sphere. This differs from the significance of education in other civilizations, which emphasizes differences in physique, language, and religious belief to distinguish teaching. “Convergence and adaptation” is an important characteristic of Chinese culture. “All paths under heaven lead to the same destination, though the routes differ; there is one consistent principle, though a hundred thoughts are entertained.” [6]6 This is a quote from the *Yijing* (Book of Changes), “Xici” (Appended Judgments), part of the Confucian classics. The various schools of thought in the pre-Qin period had different arguments, but all engaged in mutual learning and integration. The book *Lüshi Chunqiu* fully attests to this characteristic. *Lüshi Chunqiu* primarily takes Confucian and Daoist theories as its foundation, while also discussing the Legalist, Mohist, School of Names, Agriculturalist, and Yin-Yang schools. In the book *Huainanzi*, there are both Daoist ideas of “non-action” and Confucian and Mohist discussions of taking the world as one’s responsibility and working tirelessly. Of course, historically, foreign religions also actively and proactively adjusted their postures to undergo sinicization transformation, striving to integrate and adapt religious doctrines with Chinese culture. The depth of integration between Buddhism and Chinese culture is evident. Christianity also strove to interpret its doctrines as a value system completely consistent with Confucian principles. During the Ming and Qing dynasties, “Muslim scholars, by using concepts, propositions, and doctrines from traditional Chinese thought to elucidate Islamic doctrines and concepts, integrating Islam, Confucianism, Buddhism, and Daoism into one, created a unique theoretical system, which is another example of cross-religious and cross-cultural system ideological fusion in human civilization.” [7]7 This refers to the Han Kitab movement, a school of Chinese Islamic thought that emerged during the Ming and Qing dynasties, synthesizing Islamic theology with Confucian, Buddhist, and Daoist concepts. Generally speaking, “after Islam was introduced to China, through a process of collision, conflict, and integration with traditional Chinese culture, ethics, and philosophy, it underwent a process of self-adjustment, forming a sinicized Islam.” [8]8 This is a general scholarly observation about the historical process of Islam’s adaptation in China. Since Islamic culture entered the fertile soil of Chinese civilization, the selective sinicization transformation it underwent neither changed its belonging to the characteristics and direction of Chinese civilization, nor changed the objective fact that it is part of Chinese culture. After the founding of New China, under the leadership of the Party and government, the broad masses of Muslim believers actively contributed to the great practice of socialist construction. The spread and development of its canonical systems reflected adaptability to the magnificent Chinese culture, and the sinicization transformation provided possibilities for the development of Islamic culture. The ideological systems of *Zhengjiao Zhenquan*, *Tianfang Xingli*, *Sidian Yaohui*, and *Dahua Zonggui* highly summarize the interactive and integrative relationship between Islamic thought and traditional Chinese philosophy. [9]9 These are key texts of the Han Kitab school: *Zhengjiao Zhenquan* (True Annotation of the Orthodox Teaching) by Wang Daiyu; *Tianfang Xingli* (The Nature and Principle of Islam) by Liu Zhi; *Sidian Yaohui* (Essentials of the Four Canons) by Ma Dexin; *Dahua Zonggui* (The Return to the Great Transformation) by Ma Fuchu. The viewpoints of “supplementing Confucianism with Islam” and “interpreting Islam with Confucianism” attest to the fact that the main body of traditional Chinese culture is not only “Confucianism, Buddhism, and Daoism” but also has the possibility of including sinicized Islam. [10]10 “Supplementing Confucianism with Islam” and “interpreting Islam with Confucianism” are terms used to describe the strategy of Chinese Muslim scholars who used Confucian terminology to explain Islamic concepts. Especially in the southern Xinjiang region, only by incorporating Islamic civilization from the historical context into traditional Chinese culture for reflection and research, thereby providing historical and cultural consciousness for today’s adherence to the direction of sinicization of religion, can we fundamentally eliminate all “wishful thinking” of reactionary forces at home and abroad from the historical origin. Buddhism, having deeply integrated with Chinese culture, can be said to be a completely sinicized religion. Some monks used the phrase “everyone can become a Yao or a Shun” to explain Buddha-nature, and Buddhist scriptures specifically devoted to filial piety appeared, such as the *Sutra on the Profound Kindness of Parents*. [11]11 Yao and Shun were legendary sage-kings in ancient Chinese history, often used as models of moral perfection. The *Sutra on the Profound Kindness of Parents* is an apocryphal Buddhist sutra composed in China, emphasizing filial piety. Some monks, using the thought of loyalty and filial piety as content and family organization as form, compiled the Zen monastic code *Baizhang Qinggui*, secularizing several Buddhist sects, consciously submitting to and serving political and social stability and harmony, following the path of sinicization. [12]12 The *Baizhang Qinggui* (Pure Rules of Baizhang) is a famous Chan Buddhist monastic code attributed to the Tang-dynasty Chan master Baizhang Huaihai, which integrated Confucian ethics into monastic life.

中华文化中“和而不同”“有教无类”“会合变通”的思想主张，使得中华文化极其开明大度，对多种文化都表现出较强的包容性，明显地表现出既不排斥内部不同地区、不同人群的民间信仰，也不排斥源自其他文明体系，容纳了祆教、摩尼教、佛教、景教、伊斯兰教等多种外来宗教及教派。中国化文化用“和而不同”“万善同归”等滋养宗教，调适宗教之间的关系，结果和收获正如唐高祖李渊所谓：“三教虽异，善归一揆” ；清沙门祖源超溟《万法归心录》所言：“入门虽殊，归源无二”；中国的儒、道、释三家在思想理论上都体现出不同程度的包容性、调和性，弱化了宗教的排他性特征，有效地减缓了不同宗教之间的摩擦、冲突和矛盾。中华文化中蕴含的宗教中国化的思想滋养调和的结果和收获还体现在，祆教、摩尼教、佛教、景教、伊斯兰教等多种外来宗教及教派，不断与中华文化相适应与更新，并随着时光的流转，中国化程度愈加深刻。嵩山少林寺里的“三圣碑”、西安之“草堂寺”、武汉之“长春观”等是“三教一体九流一源；百家一理，万法一门”最好存证。中华文化中的“有教无类”一视同仁对不同祖先血缘及语言文化群体施以教化，明显淡化了文化领域差异，此种不同于其他文明所强调的体质、语言、宗教信仰差异等来区别施教的意义。“会合变通”是中华文化的重要特点，“天下同归而殊途，一致而百虑。” 诸子百家立论不同，但都互鉴通和，《吕氏春秋》一书充分佐证了这一特点。《吕氏春秋》以儒、道家学说为主，又兼论法、墨、名、农、阴阳各家。《淮南子》一书中，既有道家的“无为”思想，也有儒家、墨家以天下为己任、劳作不息的论述。当然，历史上的外来宗教也多积极主动地调整姿态进行中国化改造，努力把宗教教义同中华文化相融合相适应。佛教与中华文化融合深度可见一斑，基督教也努力将教义解释成与儒家义理完全相合的价值系统。明清时期，“穆斯林学者通过运用中国传统思想中的概念、命题和学说，阐发伊斯兰教义理、观念，融合伊、儒、释、道为一体所创建的独具特色的理论体系，是人类文明中跨宗教和文化系统的思想融合的又一范例。”总的来说，“伊斯兰教传入中国后，在与中国传统文化、伦理和哲学相互碰撞、冲突、融合中，经过了一个自我调适的过程，形成了中国化的伊斯兰教。”伊斯兰文化自它步入中国文明沃土以来，选择性地进行的中国化改造，既没有改变属于中华文明的特质和走向，也没有改变属于中华文化一部分的客观事实。新中国成立后，广大穆斯林群众在党和政府的领导下，就曾在社会主义建设的伟大实践中积极作为，其典章制度的传播发展体现了与气象恢弘的中国文化的适应性，中国化改造为伊斯兰文化的发展提供了可能。《正教真诠》《天方性理》《四典要会》《大化总归》的思想体系，高度概括了伊斯兰思想与中国传统哲学之间互动融合的关系。“以回补儒”、“以儒诠回”的观点，佐证了中国传统文化的主体不仅仅是“儒释道”而是有涵括中国化伊斯兰教的可能。特别是在新疆南疆地区，只有把伊斯兰文明从历史的脉络中纳入中国传统文化中进行思考和研究，从而为今日的宗教坚持中国化方向提供历史文化自觉，才能从历史的本源上杜绝国内外反动势力的一切“痴心妄想”。佛教与中华文化深度融合，可以说已经是完完全全中国化的宗教了。有些僧人以“人皆可以为尧舜”来解释佛性，并出现了专讲孝道的佛经，如《父母恩重经》。有些僧人以忠孝思想为内涵、以家族组织为形式编写了禅律《百丈清规》，使佛教中的若干宗派世俗化，自觉服从于服务于政治社会稳定和谐，走的是中国化道路。

2. Concepts such as “moderation and peace,” “impartiality,” and non-extremism in Chinese culture

2.中华文化中“中正平和”“不偏不倚”不极端等理念

This concept was an important guarantee for our ancient sages and worthies to create the brilliant and splendid Chinese civilization, which has never been interrupted. It is one of the very precious spiritual treasures left to later generations by Chinese culture. In Chinese history, it played a significant role in curbing absolutism, restraining religious heterodoxy and fanaticism, and stabilizing social order. [13]13 The term "absolutism" (BAOZHENG) is rendered as "absolutism" based on context, referring to unchecked monarchical power. Concepts such as "moderation, harmony, and balance" and "impartiality, without leaning to one side," after thousands of years of sedimentation, have become a principle for people's conduct and handling of affairs. As far as religion is concerned, transmitting scriptures and preaching the Way should properly grasp the measure, fulfilling the orthodox and correct path of religion without leaning to one side, and not exceeding normal religious practice. If it deviates from the track of "moderation, harmony, and balance" and "impartiality, without leaning to one side," religion will deviate from the direction of Sinicization, will lack righteous energy, be filled with evil influences, and endanger social stability and long-term peace and order. How can religion be made "moderate, harmonious, and balanced," "impartial, without leaning to one side," and non-extreme? The experience of Confucius, as recorded in the *Doctrine of the Mean* (Zhongyong) attributed to Zisi of the Warring States period, is: "Grasp the two extremes and employ the mean among the people." That is, grasp both the good and bad ends of a matter, and adopt a method that is impartial, without leaning to one side, and non-extreme to implement among the people, rather than extreme methods such as war and violence. Later generations simplified this phrase to "grasping both ends and employing the mean." As for the function of the mean, although the *Doctrine of the Mean* uses only the single word "harmony" to express it, it reveals the laws of the universe, nature, society, and human life, as well as the normal state of existence and rational norms. Chinese culture provided fertile soil for the survival and development of foreign religions in China. On this fertile soil, the religionization of China and religious extremism are firmly rejected. Adhering to the direction of Sinicization of religious development, fulfilling the orthodox and correct path of religion without leaning to one side, holding the bottom line of not spreading heterodoxy among the masses, and being able to deeply explore content within religious doctrines that is conducive to social harmony, progress of the times, and healthy civilization, making interpretations of religious doctrines and teachings that conform to the requirements of China's development and progress in the New Era and align with China's excellent traditional culture, and guiding the broad masses of religious believers with concepts such as unity and progress, peace and tolerance—this will enable continuous progress along the path of Sinicization. The cultural scholar Mr. Yu Qiuyu evaluated that we Chinese people, deeply influenced and nurtured by Chinese culture, especially Confucian culture, have character traits of "three 'nots'": "do not argue," "do not go on distant expeditions," and "do not be extreme." [14]14 Yu Qiuyu (born 1946) is a prominent contemporary Chinese cultural scholar, writer, and historian. China's excellent traditional culture can cultivate people's non-extreme character. The resources for this are necessarily abundant and need to be deeply explored.

这一理念是我们的古圣先贤创造从未断流之灿烂辉煌中华文明的重要保障，是中华文化中留给后人非常宝贵的精神财富之一，曾在中国历史上抑制BAOZHENG，遏制宗教异端与狂热，稳定社会秩序等方面发挥了重要作用。“中正平和”“不偏不倚”等不极端的理念，经过几千年的沉淀，成为世人的一种行事处事原则。就宗教而言，传经送道，理应把握好分寸，不偏不倚地履行好宗教的正统正道，不能超越正常的宗教修习，如果偏离“中正平和”“不偏不倚”的轨道，宗教就会偏离了中国化方向，就会正气不足、邪气弥漫，危害社会稳定与长治久安。如何使宗教“中正平和”“不偏不倚”不极端？出自战国时期子思所作《中庸》中孔子的经验是：“执其两端，用其中于民”，即把握好事物好坏两端，采用不偏不倚不极端的方式施行于民，而非战争暴力等极端方式，后世将这句话简化为“执两用中”。关于中的作用，虽《中庸》只用了“和”一个字来表达，却道出了宇宙自然、社会人生发生的规律和存在的常态以及理性规范。中华文化为外来宗教在中国的生存和发展提供了沃土，在这方沃土上面是坚决拒绝中国宗教化和宗教极端化的。坚持宗教发展的中国化方向，不偏不倚地履行好宗教的正统正道，守住不播异端于众的底线，并能深入挖掘教规中有利于社会和谐、时代进步、健康文明的内容，对教规教义作出符合新时代中国发展进步要求，符合中华优秀传统文化的阐释，用团结进步、和平宽容等观念引导广大信教群众，则会朝着中国化方向不断前行。文化学者余秋雨先生评价我们中国人深受中华文化尤其儒家文化浸染熏陶，品格特征具有“三不”，即“不争辩”、“不远征”、“不极端”。中华优秀传统文化能培养人的不极端品格，这其中的资源必然丰富，需要深入挖掘。

3. The Spirit of Religious Patriotism and National Protection in Chinese Culture, such as "Politics as the Master, Religion as the Assistant" and "Using Religion to Assist Governance"

3.中华文化中“政主教从”“以教辅政”等宗教爱国护国精神

Patriotism and national protection are long-standing fine traditions and sentiments of religions within Chinese culture. This is not only evidenced by numerous classical texts but also reflected in religious temples often being named "Temple of National Protection" and scriptures being named with "National Protection." Furthermore, there are religious precepts such as "Do not be a traitor to the state, do not slander the ruler, do not evade state taxes, and do not violate state laws." [15]15 These four precepts are a traditional formulation of Buddhist ethical conduct in relation to the state. A typical example of the necessity for religion to love the country and assist governance is the Tang Dynasty's "Empress Wu's Favoring of Buddhism" and "Emperor Wuzong's Suppression of Buddhism." [16]16 Empress Wu Zetian (624–705) promoted Buddhism to legitimize her rule; Emperor Wuzong (814–846) persecuted Buddhism in the Huichang persecution (841–846) to consolidate state power and resources. The "favoring" was to "use religion to assist governance," and the "suppression" was to prevent religion from developing from "extreme prosperity" to "extremism" and disrupting governance. Both embody the spirit of patriotism and national protection that the religious community should promote. Emperor Xuanzong of Tang, Li Longji, even more clearly saw the civilizing function of religious morality in assisting his own politics. He not only personally annotated the *Diamond Sutra*, the *Classic of Filial Piety*, and the *Dao De Jing* but also, during his reign, the ideology once formed a situation of "the three teachings jointly assisting the king's transformation." [17]17 The "three teachings" are Confucianism, Buddhism, and Daoism. "King's transformation" (wanghua) refers to the civilizing and moral influence of the ruler. Religion clearly became a legal instrument for maintaining dynastic rule and a moral pillar for social stability. The three emperors Kangxi, Yongzheng, and Qianlong of the Qing Dynasty also placed great emphasis on studying Buddhist doctrines and precepts to make them obey and serve the political needs of Qing dynasty rule. It was precisely because different dynasties in history advocated and practiced the political-religious relationship of "politics as the master, religion as the assistant" and "using religion to assist governance," especially that "the systems and religious policies of emperors and the imperial court formed an external binding force on the beliefs of different religious thoughts and cultures," that those religions whose private desires swelled to the point of affecting royal power and law were not left to their own devices. For example, although Emperor Taizong granted Xuanzang special treatment, he still flatly rejected Xuanzang's request for "disciplinary power within the religion" over monks who did not follow secular law. [18]18 Xuanzang (602–664) was the famous Tang dynasty Buddhist monk and translator who traveled to India. Emperor Taizong (598–649) supported his work but maintained state control over monastic discipline. Coupled with the religious community's deep understanding that "without relying on the ruler, the Dharma cannot stand," and their ability to correctly position themselves within the state and their attitude towards the state, this facilitated the subordination of religions in China to political power and their nature of obedience and service. Yang Shengmin, Honorary President of the Chinese Society of Ethnology, once pointed out, "Administrative power, the power of the political regime, has always been higher than religious power. This is a tradition in China." "Repaying the kindness of the nation" and "causing the nation to be prosperous and joyful, without various enemies" are important ways for Buddhism to repay its gratitude to the nation. Other Sinicized religions, such as Zoroastrianism, Manichaeism, Nestorian Christianity, and Islam, also, under the influence of the spirit of patriotism and national protection in Chinese culture, such as "politics as the master, religion as the assistant" and "using religion to assist governance," strived to make obeying and serving the mainstream ideology of society their social responsibility and the purpose of religious practice. Under the influence of the spirit of patriotism and national protection, besides striving to purify people's hearts, maintain long-term social stability, and serve the politics of the time, multiple religions also actively undertook the mission of realizing intellectual and cultural exchange between the ancient Western Regions and the Central Plains, doing their utmost to assist the state and serve the politics, economy, society, and people's livelihood of the ruling dynasty. In this process, Sinicized religions also won for themselves a very good environment for survival and development.

爱国护国是中华文化中宗教自古就有的优良传统和情怀，不仅有诸多典籍予以佐证，而且还体现在宗教寺院多以“护国寺”命名以及用“护国”命名经卷，更有宗教戒律“不做国贼、不谤国主、不漏国税、不犯国制”。宗教必须爱国辅政的典型事例当属唐朝的“武后亲佛”和“武宗废佛”，“亲”是为了“以教辅政”，“废”是为了不让宗教从“极盛”发展成“极端”而乱政，体现的皆是宗教界应该发扬的爱国护国精神。唐玄宗李隆基更是看准了宗教道德可以辅助自己政治的教化功能，不仅亲力亲为《金刚经》《孝经》《道德经》作注释。他在位时的意识形态一度形成了“三教共佐王化”情况，宗教明显成为了维护王朝统治的法具及社会安定的道德支柱。康熙、雍正、乾隆三帝更是十分重视研究佛教教义教规，使之服从服务于清王朝统治政治需求。正是历史上不同朝代倡导和实践“政主教从”“以教辅政”的政教关系，尤其“帝王、朝廷的制度及宗教政策对不同宗教思想文化之信仰形成一种外在的约束力”，对那些私欲膨胀影响到王权和王法的宗教，没有放任自流，如太宗虽给以玄奘特殊之礼遇，仍断然拒绝玄奘对不依俗法僧侣以“教内处罚权”的请求，又加之宗教界深晓“不依国主，法事难立”，能摆正自身在国家的位置及对国家的心态，故促成了我国宗教对政权的从属性和服从服务性。中国民族学学会名誉会长杨圣敏曾指出，“行政的权力，政权的权利一直高于宗教权力，这个在中国是个传统。”“报国土恩”“令所在国土丰乐无诸怨敌”是佛教报恩于国土的重要方式，其它中国化了的祆教、摩尼教、景教、伊斯兰教等也都在中华文化“政主教从”“以教辅政”等爱国护国精神的作用下，努力把服从服务于社会主流意识形态作为宗教的社会责任和宗教修持目的，在爱国护国精神的作用下，除努力发挥其净化人心，维护社会长治久安，服务当时政治外，多个宗教还积极担负起古代西域与中原地区实现思想与文化交流的使命，尽力辅弼国家，服务于当朝政治、经济、社会和民生。在此过程中，中国化的宗教也都为自身赢得了很好的生存与发展环境。

4. The "Agnosticism" Thought in Chinese Culture

4.中华文化中的“远神论”思想

The value sources of Chinese and Western cultural traditions are different. The value source of Western cultural tradition is the supernatural God, while the value source of Chinese cultural tradition, including Confucianism, is the "cosmic heart and innate conscience" (tiandi liangxin). [19]19 "Cosmic heart and innate conscience" (tiandi liangxin) is a Neo-Confucian concept referring to an innate moral sense rooted in the cosmos. The various schools of thought represented by Confucianism generally stood on an atheist position. The main viewpoints of the "agnosticism" thought they formed include: "Not yet knowing life, how can one know death?" "Not yet being able to serve people, how can one serve ghosts?" and "Respect ghosts and spirits but keep them at a distance." [20]20 These are quotations from the *Analects* of Confucius (11.12, 11.12, 6.22). The stance of orthodox Confucian scholars in later generations generally did not involve superstitions about ghosts and spirits. Confucian culture neither believes in ghosts and spirits nor in an afterlife. It takes inner moral cultivation and self-refinement, along with external ritual teachings and cultural transformation of people, as its content. It is a secular culture centered on "cultivating oneself, regulating the family, governing the state, and bringing peace to all under heaven." Generally speaking, Chinese culture, represented by Confucian culture, actively teaches and guides people to handle the affairs of this present life well. It very much emphasizes self-cultivation, and emphasizes human subjectivity, independence, initiative, and practicality. The statement in the *Great Learning* (Daxue), "The Way of the Great Learning lies in illuminating illustrious virtue," clearly tells people that the fundamental factor determining a person's destiny is their own virtue, not an external "Heavenly Mandate." In the over five thousand years of Chinese culture, works on the history of Chinese philosophy and the history of Chinese thought also give a certain place to the discussion of Chinese atheist thought. Around the 1990s, based on the need to combat superstition and the struggle against cults, China's atheist research produced a large number of research results. For example: Wang Yousan's *Outline of the History of Chinese Atheism*; Li Shiju's *Research on Scientific Atheism*; Zhou Hong's *Research on Scientific Atheism Education*; Li Jiansheng's *Coursebook on Scientific Atheism*; and the *Scientific Atheism Reader for University Students*, *Scientific Atheism Reader for Middle School Students*, *Scientific Atheism Reader for Primary School Students* edited by Li Shiju, Yuan Guiren, etc., promoted atheist research in China. *The History of Atheism among the Mongolians* is a major fruitful achievement in the field of Mongolian studies and Chinese atheist research. It studies the rich and colorful atheist thoughts contained in the cultural histories of various ethnic groups, concretely and vividly demonstrating and describing the origin, formation, evolution, and social functions of atheist thought. Using this to guide religion along the path of Sinicization has significant practical significance.

中西方文化传统的价值源头是不同的，西方文化传统的价值源头是超自然的上帝，而包括儒学在内的中国文化传统的价值源头则是天地良心。以儒家为代表的诸子百家学说中普遍站在无神论立场上，形成的“远神论”主要思想观点有“未知生，焉知死”“未能事人，焉能事鬼”“敬鬼神而远之”等。后世正统儒家学者的立场一般也不涉及鬼神迷信，儒家文化既不信鬼神也不信来世，它以内在的道德修养自我修炼和外在的礼教和以文化人为内容，是以“修身齐家治国平天下”的世俗文化。总的来说，以儒家文化为代表的中华文化积极教化引导人们做好今生今世的人事，非常强调修身，强调人的主体性、独立性、能动性、实践性。《大学》中的“大学之道，在明明德”明确地告知人们，决定人命运的根本因素是人自己的德行，而不是外在的“天命”。五千多年中华文化中的中国哲学史、中国思想史等著作，对中国无神论思想的论述也占有一定的地位。20世纪90年代前后，基于反迷信和反邪教斗争的需要，中国的无神论研究产出了一大批研究成果。如：王友三的《中国无神论史纲》；李士菊的《科学无神论研究》；周鸿的《科学无神论教育研究》；李建生的《科学无神论教程》及李士菊、袁贵仁等主编的《科学无神论大学生读本》《科学无神论中学生读本》《科学无神论小学生读本》等，推动了我国无神论研究。《蒙古族无神论史》是蒙古学研究领域和中国无神论研究中的一大丰硕成果，它研究了各民族文化历史中蕴含着的丰富多彩的无神论思想,形象具体地论证和描述了无神论思想的产生、形成、演变的来龙去脉以及社会功能，用以引导宗教走中国化道路具有重大的现实意义。

5. The Moral Concepts in Chinese Culture of "Do Not Do to Others What You Do Not Want Done to Yourself," "Putting Oneself in Another's Place," and "Tolerance Leads to Greatness"

5.中华文化中“己所不欲，勿施于人”“推己及人”“有容乃大”的道德观念

“Do not do to others what you do not want done to yourself” and “put oneself in the place of another” come from the “Wei Linggong” chapter of the *Analects*; “tolerance leads to greatness” is an important tenet of Daoism. Their core meaning is an understanding of inclusiveness and harmony. As a moral concept, they emphasize the principles people should follow when handling affairs or relationships, and can be extended to managing relations between states, nations, religions, and cultures. In 1988, at the closing ceremony of the Nobel Laureates’ Conference held in Paris, Nobel Prize winner in physics Dr. Hannes Alfvén said: “For humanity to survive in the twenty-first century, it must go back 2,500 years to draw wisdom from Confucius.” “Do not do to others what you do not want done to yourself” is hailed as the golden rule of “common human ethics” and is inscribed in the United Nations Hall. In international exchanges, China follows the basic approach of “do not do to others what you do not want done to yourself” and “seeking common ground while reserving differences,” which constitutes the cultural guiding principle of China’s diplomatic activities and has won the support and friendship of many developing countries. “Do not do to others what you do not want done to yourself,” “put oneself in the place of another,” and “tolerance leads to greatness” can also be used to handle relations between religious believers and non-believers, as well as between different religions or different sects within the same religion. Therefore, from the perspective of adhering to the direction of the sinicization of religion, promoting harmonious ethnic relations and harmonious and smooth religious relations in multi-ethnic and multi-religious border areas, moral concepts such as “do not do to others what you do not want done to yourself,” “put oneself in the place of another,” and “tolerance leads to greatness” are very worthy of attention and practice.

“己所不欲，勿施于人”“推己及人”出自《论语》中的《卫灵公篇》，“有容乃大”是道家的重要主张，它们的核心意思是包容性和调和性理解，作为一种道德观念，其强调人们在处理事情或处理关系时应遵循的原则，可将其推至扩于处理国家、民族、宗教和文化之间的关系。1988年，在巴黎召开的诺贝尔获奖者大会的闭幕式上，诺贝尔物理学获奖者内斯·阿尔文博士说：“人类要在二十一世纪生存下去，必须回到2500年前，从孔子那里汲取智慧”。“己所不欲，勿施于人”被誉为“人类共同伦理”黄金法则镶嵌于联合国大厅。在国际交往中，我国遵循的“己所不欲，勿施于人”和“求同存异”的基本思路，构成了中国外交活动的文化主导，赢得了许多发展中国家的支持和友谊。“己所不欲，勿施于人”“推己及人”“有容乃大”也可以用来处理信教群众与不信教群众以及不同宗教或同一宗教不同教派之间的关系。因此，在坚持宗教中国化方向的视域下，推进多民族多宗教信仰的边疆地区的民族关系和谐，宗教关系和睦和顺，“己所不欲，勿施于人”“推己及人”“有容乃大”等道德观念，非常值得重视与践行。

III

三

Chinese culture has played a very important role in the historical process of the sinicization of religion in our country. In the New Era, we should continue to seek from Chinese culture rich ideological references and reference paths to guide religions in adhering to the direction of sinicization, guiding religious circles to persist in not forgetting their origins and consciously inheriting and developing the essence of the traditional experience of religious sinicization.

中华文化在我国宗教中国化历史进程中曾起到过非常重要的作用，新时代应当持续从中华文化中寻找丰富的引导宗教坚持中国化方向的思想借鉴和参考路径，引导宗教界坚持不忘本来，自觉传承发展宗教中国化传统经验之精髓。

1. Uphold the guiding position of Marxism in the ideological sphere

1.坚持马克思主义在意识形态领域里的指导地位

In 1982, our Party issued the “Basic Views and Basic Policies on the Religious Question during the Socialist Period in Our Country.” [21]21 This document, issued by the Central Committee of the Communist Party of China in 1982, is a foundational policy text that established the basic principles for handling religious affairs during the socialist period, emphasizing the need to study religion from a Marxist perspective. This document specifically emphasized the Marxist character and direction of religious research in China, meaning that religious issues must be scientifically studied using Marxist positions, viewpoints, and methods. Since religious theology holds that “politics originates from God,” it easily sanctifies political power. In fact, this is a kind of “discursive fragment and violence” that attempts to shake the guiding position of Marxism in our country’s ideological sphere. Guiding religions to adhere to the direction of religious sinicization is highly political, ethnic, and cultural in nature. It is necessary to firmly establish the guiding position of Marxist ideology, understand and treat religion with Marxist positions, viewpoints, and methods, and enhance the appeal and cohesion of ideology in the New Era. Adhering to the direction of sinicization of religion in our country has become the foundation of the Party’s religious work policy in the New Era, firmly grasping the leadership and initiative of the Communist Party of China over religious work. Guide religious circles to achieve high political identification, active social adaptation, and deep cultural integration, just as Christianity has strived to interpret its doctrines as a value system completely consistent with Confucian principles, as Islam once did with its “sinicization” through “using Confucianism to interpret the scriptures,” and as Buddhism skillfully incorporated Confucian thought into its doctrines, precepts, rituals, and customs. This involves making interpretations that meet the requirements of the New Era and align with fine traditional Chinese culture, consciously discarding those contents in religious doctrines and precepts that contradict socialist ideology and fine traditional Chinese culture, and submitting to and serving the national interest and the overall interests of the Chinese nation.

1982年我党曾印发《关于我国社会主义时期宗教问题的基本观点和基本政策》，在此文件当中专门强调了中国的宗教研究的马克思主义底色和方向，也就是说必须用马克思主义立场观点方法，对宗教问题进行科学研究。由于宗教神学认为“政治起源于神”，很容易把政治权力神圣化，实际上这是一种“话语碎片和暴力”，企图动摇马克思主义在我国意识形态领域的指导地位。引导宗教坚持宗教中国化方向，具有很高的政治性、民族性、文化性等，必须牢固马克思主义意识形态的指导地位，用马克思主义立场、观点、方法认识和对待宗教，增强新时代意识形态的吸引力和凝聚力。坚持我国宗教中国化方向，已经成为新时代党的宗教工作政策的底色，牢牢掌握中国共产党对宗教工作的领导权和主动权。引导宗教界做到政治上高度认同、社会上积极适应、文化上深入融合，像基督教那样做到努力将教义解释成与儒家义理完全相合的价值系统，像伊斯兰教曾经的“以儒诠经”的“中国化”，像佛教巧妙地把儒家思想引融到佛教的教义教规和礼仪风俗当中，作出符合新时代要求和符合中华优秀传统文化的阐释，自觉摒弃教规教义之中那些与社会主义意识形态、与中华优秀传统文化相违背的内容，服从服务于国家利益和中华民族的整体利益。

2. Follow the historical logic of religious sinicization and use the ideological resources contained in Chinese culture to infiltrate religion

2.遵循历史上宗教中国化逻辑，用中华文化蕴含的思想资源浸润宗教

Religious circles should deeply explore the ideological resources in their doctrines and precepts that uphold the direction of sinicization of religion in our country, and interpret these doctrines and precepts in ways that meet the requirements of contemporary China’s development and progress and align with fine traditional Chinese culture. This includes: (1) Inheriting the fine tradition of mutual appreciation, learning, tolerance, coexistence, and harmony among Chinese religions in history, using the moral concept of “do not do to others what you do not want done to yourself” to infiltrate religion; (2) Strengthening the concept that “without peace among religions, there is no peace among nations. And without dialogue among religions, there is no peace among religions”; (3) Educating and guiding individuals to, while loving their own faith, respect the beliefs of others, with a spirit of tolerance and understanding, to “restrain oneself and restore the rites” [22]22 “Restrain oneself and restore the rites” (*ke ji fu li*) is a Confucian concept from the *Analects*, referring to the practice of self-discipline and adherence to ritual propriety as a means of moral cultivation. and “benefit others and bring joy,” using one’s own faith as a reference to treat the faith of others. For those with different beliefs, one should affirm, respect, and understand, rather than slander or discriminate, and certainly not resort to violent pressure or conflict and slaughter; (4) Advocating for frequent contact, extensive interaction, comprehensive exchange, and deep integration among all ethnic groups, achieving mutual understanding, mutual respect, mutual tolerance, mutual appreciation, mutual learning, and mutual assistance among ethnic groups, clinging together like pomegranate seeds; [23]23 “Cling together like pomegranate seeds” is a common metaphor in Chinese political discourse, popularized by Xi Jinping, to describe the unity and close integration of China’s various ethnic groups. (5) Educating and guiding religious believers not to emphasize the division and distinction between religious believers and non-religious believers, or between followers of one religion and another, and especially not to strengthen the concept of “infidels.” Instead, the emphasis should be on the identity of citizens of the People’s Republic of China, with the great rejuvenation of the Chinese nation as the common value pursuit of both religious believers and non-believers; (6) Guiding people to possess the courage to care about the people rather than ghosts and gods, and the spirit to dare to fight against heaven and earth, [24]24 “Care about the people rather than ghosts and gods” is a paraphrase of a saying attributed to the ancient Chinese official Xunzi, emphasizing human agency over supernatural forces. “Dare to fight against heaven and earth” reflects a Maoist-era spirit of human determination to overcome natural obstacles. actively engaging in the construction of the New Era with a positive and enterprising attitude. Historical trajectories confirm that for any religion to take root, flourish, and spread in the fertile soil of Chinese civilization, it must continuously undergo sinicization. Religious circles should have a clear understanding of this. Without the state entity as a support, religion would become a tree without roots or a river without a source. Therefore, religious circles should cultivate a disposition of moderation, balance, impartiality, and non-extremism, consciously enhance their “immunity” to resist foreign seduction and corruption, interpret the patriotic and nation-protecting spirit and social responsibility that religion in our country should have in the New Era, correct the thoughts and behaviors of believers, enable religious believers themselves to achieve true compassion, gentleness, refinement, and courtesy, further realize the unity and harmony of family and inter-ethnic relations, and the harmony and smoothness of religious relations, thereby empowering the direction of sinicization in religious development.

宗教界要深入挖掘教义教规中坚持我国宗教中国化方向的思想资源，将教义教规作出符合当代中国发展进步要求、符合中华优秀传统文化的阐释。包括：（1）继承历史上中国宗教互相欣赏借鉴、宽容共生、和谐相处的优良传统，用“己所不欲，勿施于人”的道德观念浸润宗教；（2）强化“没有宗教间的和平，就没有国家间的和平。而没有宗教间的对话，就没有宗教间的和平”这样的观念；（3）教育引导一个人在热爱自己信仰的同时，必须尊重其他人的信仰，要有包容理解之心，要“克己复礼”和“惠及悦人”，以对待自己信仰为参照物来对待他人信仰，对于不同于自己信仰者应肯定尊重与理解，而不是诋毁与歧视，更不能暴力施压与争斗厮杀；（4）倡导各民族频繁接触广泛交往全面交流深度交融，实现各民族相互了解，相互尊重，相互包容，相互欣赏，相互学习，相互帮助，像石榴籽那样紧紧抱在一起；（5）教育引导信教群众不能强调宗教信徒与非宗教信徒、A宗教信仰信徒与B宗教信徒之间的划分与区别，更不能强化“异教徒”概念，应该强调的是中华人民共和国公民的身份，要以实现中华民族的伟大复兴作为信教群众和不信教群众的共同价值追求；（6）引导人民要拥有不问鬼神问苍生的魄力和敢于战天斗地的气概，以积极进取的态度，投身到新时代的建设当中。历史的轨迹佐证了，任何宗教要在中国文明这方沃土落地生根，开枝散叶，就需要不断地中国化，宗教界对此应该要有明确的认识。没有国家这个实体作为依托，宗教会成为无本之木、无源之水。所以，宗教界要养好中正平和、不偏不倚、不极端秉性，自觉增强有效抵御境外拉拢腐蚀的“免疫力”，诠释出新时代我国宗教应有的爱国护国精神和社会担当，导正信徒的思想行为，使宗教信仰者本身达到真正的慈悲温和，文质彬彬，进一步实现家庭、族际关系的团结和谐，宗教关系的和睦和顺，从而赋能宗教发展中国化方向。

3. Actively promote the Chinese culture shared by all ethnic groups and forge a strong sense of community for the Chinese nation

3.积极倡导各民族共享的中华文化，铸牢中华民族共同体意识

When Buddhism and Islam were integrated into the fertile soil of China and took the path of sinicization, one very important reason was that they identified points of convergence and integration for mutual reference with Chinese culture. Common elements that are mutually consistent within Chinese culture abound everywhere, such as concepts like "friendliness and filial piety," "honesty and trustworthiness," "fairness and justice," "unity and harmony," "frugality and thrift," and "diligence and eagerness to learn." People of any religious faith recognize and identify with these. The idea of pitying the elderly and caring for the weak in Islamic culture has an extremely high degree of convergence with the traditional Chinese cultural concept of "extend the respect for the aged in one's own family to that of other families; extend the care for the young in one's own family to that of other families." [25]25 A classical Confucian maxim from *Mencius*, advocating the extension of familial affection to society at large. Therefore, the role of shared culture in adhering to the direction of the sinicization of religion must be fully utilized. Excellent Chinese culture is the culmination of the excellent cultures of all ethnic groups. All 56 of China's ethnic groups have contributed to the formation and development of Chinese culture. For example, the heroic epic *Manas* of the Kirgiz people, the heroic epic *King Gesar* of the Tibetan people, and the heroic epic *Jangar* of the Oirat Mongols are known as the three famous epics of China's ethnic minorities. The literary works of the Uyghur people are also splendid and diverse. Representative works such as *Kutadgu Bilig*, *Atabetü'l-Hakayık*, *Compendium of the Turkic Dialects*, and *The Twelve Muqam* are all treasures in the treasure house of Chinese culture, containing rich intellectual resources. The resources within them that can guide religion to adhere to the direction of sinicization should be extracted, displayed, and well applied. The teachings of Islam contain abundant ethical and moral norms. "These ethical and moral norms have a great deal in common with the core socialist values." Religious circles can explore the commonalities between the two and combine them for propagation. The emphasis on respect for people in *Kutadgu Bilig*, and the view of fairness and justice as the core of a strong nation, like the sun shining on all things without partiality, are consistent with the values we advocate today. This requires us to further improve our guidance work. Using the excellent cultures of Xinjiang's ethnic minorities, which have already been integrated into traditional Chinese culture, to infiltrate religion is more targeted. It can be described as being tailored to local conditions and more accessible, making it easier for the audience to understand, accept, identify with, and support, thereby further playing the role of "cultural enrichment of Xinjiang." [26]26 "Cultural enrichment of Xinjiang" (文化润疆) is a policy directive emphasizing the use of Chinese culture to foster social stability and ethnic unity in Xinjiang.

当年佛教、伊斯兰教融入中华沃土，走中国化道路，其中有一个非常重要的原因，就是找准了与中华文化互相借鉴的契合点和融合点。中华文化中相互一致的共同元素比比皆是，如“友善孝道”、“诚实守信”、“公平正义”、“团结和睦”、“省吃俭用”、“勤奋好学”等观念，不论是信仰何种宗教的人们都非常认可认同。伊斯兰文化中的怜老惜弱思想与中华传统文化中“老吾老以及人之老，幼吾幼以及人之幼”的契合度极高，因此要充分发挥共享文化在坚持宗教中国化发展方向过程中的作用。中华优秀文化是各民族优秀文化的集大成，我国56个民族都对中华文化的形成和发展作出了贡献，如我国柯尔克孜族英雄史诗《玛纳斯》、藏族英雄史诗《Ge萨er王传》、蒙古族卫拉特英雄史诗《江格尔》被誉为我国少数民族著名的3部史诗。维吾尔族文学佳作也是精彩纷呈，代表作《福乐智慧》《真理的入门》《突厥语大词典》《十二木卡姆》等，都是中华文化宝库中的珍品，蕴含着丰富的思想资源，要把其中具有引导宗教坚持中国化方向的资源提炼出来、展示出来、应用好。伊斯兰教的教义中蕴含了丰富的伦理道德规范，“这些伦理道德规范与社会主义核心价值观有大量的相通之处”。宗教界可以探讨两者之间的相通之处，把两者结合起来加以宣传。《福乐智慧》中强调的对人的尊重，把公平正义视为国家强盛的核心，如同太阳不偏不倚普照万物等，和我们今天提倡的价值观念相吻合一致，这就需要我们进一步做好引导工作。用确已融入中华传统文化的新疆少数民族的优秀文化浸润宗教更具有针对性，堪称对口接地气，更利于受众理解、接收、认同和拥护，能进一步发挥好“文化润疆”的作用。

4. Religious circles should consciously promote the sinicization of religion in China

4. 宗教界要自觉推进我国宗教中国化

Adhering to the direction of sinicization in the development of religion in China is a gradual process. It must be both proactive and steady, focusing on practical results and achieving steady progress. Special attention should be paid to mobilizing the initiative of religious circles, enabling them to consciously promote the sinicization of religion and to elucidate the ideological chapters of the New Era in the direction of the sinicization of religious development.

坚持我国宗教发展中国化方向是一个渐进的过程，既要积极更要稳妥，注重实效行稳致远。特别要注意调动宗教界的积极性，使他们自觉推进宗教中国化，阐释出宗教发展中国化方向的新时代思想华章。

We are deeply convinced that, as long as all religions on China's vast land take root in the fertile soil of Chinese civilization, under the correct and wise leadership of the Communist Party of China, and under the infiltration and nourishment of the philosophical thought, humanistic spirit, educational thought, and moral concepts accumulated through the unremitting struggle of the Chinese nation over more than 5,000 years, they will surely be able to promote the formation of a religious ideological system with Chinese characteristics that meets the developmental requirements of the times, and elucidate the ideological chapters of the New Era in the direction of the sinicization of religious development.

我们深信，在中国广袤大地上的各个宗教只要扎根中华文明沃土，在中国共产党正确英明的领导下，在5000多年中华民族不懈奋斗厚积的哲学思想、人文精神、教化思想、道德观念的浸润和滋养下，必能推动形成具有中国特色，符合时代发展要求的宗教思想体系，阐释出宗教发展中国化方向的新时代思想华章。

Online editor: Rainbow

网络编辑：彩虹