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Beliefs and Religions of the Ming Dynasty (1368–1644)

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Ming Dynasty Emperors (PDF)
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College and Beyond, High School (9-12), Middle School (6-8)
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China
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Beliefs
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Ming Dynasty Art

The Taoist deity Zhenwu, with two attendants

The Buddhist deity Guhyasamaja (Sandui)

The Taoist deity Zhenwu, with two attendants

The Taoist deity Zhenwu, with two attendants, Ming dynasty (1368–1644), Reign of the Zhengde Emperor (1506–1521). China | Jingdezhen | Jiangxi province. Porcelain with underglaze cobalt decoration. Transfer from the Fine Arts Museums of San Francisco, B81P55. The period of Zhenwu's greatest popularity was during the Ming dynasty, under the reign of the Taizu emperor (1368–1398). Early representations of this god feature a tortoise entwined by a snake-symbols representing the north direction in Taoist iconography. Here Zhenwu is shown wearing a court robe with a dragon motif, typical of the mid-Ming dynasty. He is also easy to identify because of his long hair and bare feet.

The Buddhist deity Guhyasamaja (Sandui)

The Buddhist deity Guhyasamaja (Sandui), Ming dynasty (1368–1644), approx. 1400–1600. China | Beijing. Gilded bronze. The Avery Brundage Collection, B64B23. During the reigns of the Yongle and Xuande emperors of China, many magnificent bronze images were cast by Chinese court artisans as presents to the high monks of Tibet as well as for the emperors' own worship. During the reigns of the Yongle and Xuande emperors of China, many magnificent bronze images were cast by Chinese court artisans as presents to the high monks of Tibet as well as for the emperors' own worship. This example shows the six-armed, three-faced goddess Sparshavajra being embraced by Guhyasamaja, who also has six arms and three faces. The three faces are white, red, and blue, standing for the perfection of the physical, verbal and mental aspects of enlightened beings. Guhyasamaja, whose name means "union of all secrets," embodies all the sacred aspects of enlightened beings. He and Sparshavajra each with their six hands once held all of the special symbolic implements of the Five Cosmic Buddhas: the vajra (thunderbolt) of Akshobhya, the bell (vajra, or thunderbolt) of Vajradhara, the wheel of Vairochana, the jewels of Ratnasambhava, the lotus of Amitahba, and the sword of Amoghasiddhi.

The Buddhist deity Guhyasamaja (Sandui), Ming dynasty (1368–1644), approx. 1400–1600. China | Beijing. Gilded bronze. The Avery Brundage Collection, B64B23.

During the reigns of the Yongle and Xuande emperors of China, many magnificent bronze images were cast by Chinese court artisans as presents to the high monks of Tibet as well as for the emperors' own worship. During the reigns of the Yongle and Xuande emperors of China, many magnificent bronze images were cast by Chinese court artisans as presents to the high monks of Tibet as well as for the emperors' own worship. This example shows the six-armed, three-faced goddess Sparshavajra being embraced by Guhyasamaja, who also has six arms and three faces. The three faces are white, red, and blue, standing for the perfection of the physical, verbal and mental aspects of enlightened beings. Guhyasamaja, whose name means "union of all secrets," embodies all the sacred aspects of enlightened beings. He and Sparshavajra each with their six hands once held all of the special symbolic implements of the Five Cosmic Buddhas: the vajra (thunderbolt) of Akshobhya, the bell (vajra, or thunderbolt) of Vajradhara, the wheel of Vairochana, the jewels of Ratnasambhava, the lotus of Amitahba, and the sword of Amoghasiddhi.

China’s emperors believed that Heaven bestowed upon them a divine mandate to rule — thus their title “Son of Heaven.” This mandate was hereditary but could be withdrawn at any time and bestowed upon another family if Heaven deemed it appropriate. Emperors spent vast amounts of time and state resources to ensure that this did not occur. Communication with Heaven was through the ancestors by means of an enormous number of rites and rituals, and numerous objects created for the court were used for this purpose.

Many of the rituals were seasonal, and by the Ming dynasty there was at least one every month; these rituals took on prescribed forms with carefully determined and properly performed dance, movement, and sacrifices. This state religion was not the only one practiced by members of the Ming court. By the beginning of the dynasty, Confucianism had taken on many of the trappings of religion, and the worship of Confucius as a deity by members of the court and the broader populace was not uncommon. Many court members, including some emperors, were also fervent supporters of Taoismand Buddhism. Artworks provide evidence of the interest of the Yongle emperor (reigned 1403–1424) in Tibetan Buddhism; many other court members were important patrons of Buddhist sites and temples in and around Beijing. Several emperors were criticized for their involvement in Buddhism and Taoism. The Chenghua (reigned 1465–1487) and Jiajing (reigned 1522–1566) emperors in particular were criticized for allowing Taoism to interfere with their running of the state.