IMibuso engu-12 iwuchungechunge olukhangayo lwamaJapane oluye lwathola ukulandelwa okunikezelwe ngenxa yokwakhiwa kwalo okuyinkimbinkimbi kwezwe nezindaba zefilosofi ezijulile. Okuyihlukanisa kwezinye imisebenzi eminingi e-genre kuwukudwetshwa okuxubile okuxubile kwemiqondo engokwesiko ehlanganiswe kuzo zonke izici zecebo layo. Ukusukela ekwakhekeni kwemibuso yayo kuya ezinkingeni zokuziphatha zomuntu wayo, uchungechunge luthinta izingqimba zomlando waseMpumalanga Asia, izinganekwane, nefilosofi ukuze kwakhiwe ukulandisa okuzwakala kuyinto enzima neyomuntu siqu. Ukungavumelani lezi zingqimba zamasiko akukwenzi nje kuphela ukwazisa ngendaba kodwa futhi kwembula indlela ezihlangana ngayo ngemibuzo engaphelelwa isikhathi ngokuphathelene mayelana nobuholi, ukubonakala, nokwakheka komphakathi.

Indima Yesakhiwo SaseMpumalanga Asia

Indwangu yeBhongo yomhlaba wonke engu-12 yakhiwa ngemiqondo yesayensi yendawo yonke eseMpumalanga Asia. Ngokungafani nemibono yezindawo zaseNtshonalanga, ehlukanisa imvelo nenamandla angaphezu kwawemvelo ngokwendawo ehlukile, lolu chungechunge luveza indawo yonke lapho umhlaba naphezulu kuxutshwe khona ngokungenamsoco. Izwe alisona nje indawo engokoqobo; liyinto ephilayo elawulwa umthetho wasezulwini kanye nokuziphatha okuhle kwabakhileyo. Lelizwe linemiqondo ejulile eMfihlwani weTaxia, noma "Lonke Umhlaba, omiswe amandla aphezulu. Itende, uMbusi wezulu, alisona isidalwa esikude kodwa amandla asebenzayo abonakala ekuchumeni noma ekulahleni imibuso, ukuzalwa kwezilwane ezingcwele, noma ukukhethwa kwemibuso ye-Kirin.

IKirin ngokwayo isekelwe kule nqubo yendawo yonke. Lezi zidalwa zenganekwane, ezithathwe kuQilin (Sara), azizona nje izithunywa kodwa ziyizithunywa eziphilayo zobuhle bombusi. Impilo kaKirin iboshelwe ngokuqondile ebuqothweni benkosi ekhonzayo. Uma inkosi noma indlovukazi yonakele noma ihluleka emsebenzini wayo, iKirin iqala ukugula ngeshidjitsuō, isifo esidlayo esingase siphulukiswe kuphela ukuphenduka kombusi. Lenqubo iguqula ukubusa kwesenzo sezombangazwe kube yisivumelwano esingcwele, ihlanganisa igunya elingokomthetho nobumsulwa obungokomoya. Ukucindezela kwalezindawo kubabusi njengoNakama neShou kukhulu, njengoba ukukhetha kwabo ngokokuziphatha kuveza imiphumela engokokuziphatha, ukubusa kwesisekelo somphakathi.

Usuku Lwezulu Nendima Yombusi

Isikhungo semfundiso yenkolo yezombangazwe yi- umhla ka-Manuday wezulu (6, Tenmei), imfundiso eyasungulwa eChina yasendulo ukuze ithethelele ukugumbuqelwa kombuso weShang i-Zhou. Uchungechunge luwenza ube nale nkolelo: umbusi akawatholi ngefa amandla egazi kodwa ukhethwa ngeKirin esekelwe ekhonweni elingokwemvelo lobuhle. Lemfundiso idlula ngokuphelele, ukushiya ifa ngokungena esikweni somthetho we-Bhona. Igunya alikho naphakade; kumelwe ukuba lihlale njalo. Ukulandisa kweNkosi uKou eMbusweni kaKou kusebenza njengesixwayiso esiwumbukwayo. Uqala njengombusi osuzinzile kodwa ukuvumela kancane ukuba ahlulwe, uKin, uKhin, uKhin, u-shin, umbusi walethwane futhi ahluleke umbusi wale umbuso wakhe. Umbusi uveza indikimba sokuhle kakhulu, umbusi esiwufaka isibonakaliso esingundayo, umbusi esiwufaka eveza ngamandla esingukuthi umbusi.

Lesi simiso sidala isimo esiyingqayizivele sezombangazwe esihlolwa uchungechunge. Ngenxa yokuthi ababusi bangaphila amakhulu eminyaka − ukungafi uma nje iKirin yabo isahlala inempilo, kodwa banesikhathi sokusebenzisa izinguquko ezithatha isikhathi eside, kodwa futhi isikhathi sokuba nonya uma ingalawulwa. Indima yebureaucrates nezikhulu, ezithathwe kuwo womabili umhlaba (iHourai) nemibuso ngokwayo, kuveza isimiso sokuhlola imibuso yaseChina nokubaluleka kwenkonzo yomphakathi. Izikhathi eziningi zibonisa ukulinganisela okuyinkimbinkimbi phakathi kwegunya lombusi laphezulu nesimiso esisebenzayo sendawo, kuqokomisa injongo elungile ‘ yomuntu olungileyo ’ okhonza ngokwethembeka kodwa futhi okhonza ngesibopho sokubuyisela izinqumo zesinqumo sombusi.

Ukuqopha Izinganekwane Nezwe Elinamandla Angaphezu Kwamandla Emvelo

Ngaphandle kwefilosofi yezombangazwe, loluchungechunge luhlanganisa inqwaba yezici zenganekwane ezinikeza umhlaba ubunjani bazo kanye nokujula kophawu. I-operary yamaZwe angu-12 ithathwa kakhulu emidwebweni yaseChina enjenge Shan Hai Jing (Classic of Mountains and Seas) nenhlanthi yamaJapane. I-Youma, izidalwa ezisabekayo ezizulazula amazwe, azizona nje izilo ezimbi; ziyizibonakaliso zokungalinganisi okungokwemvelo nokungokokuziphatha. Umbuso onombusi onobuhle ubona ukuwohloka kwemikhomba, kuyilapho umbuso owonakele uzihlanganisa ngokuqondile nezifo. Lokhu kuhlanganisa isimo sesayensi yemvelo engokwemvelo nenhliziyo yomuntu, umqondo owenanela isimiso sokuziphatha esivamile sokuthi isintu nemvelo siyingxenye yesimiso esisodwa, sokuhlangana.

Imimoya, onkulunkulu, nonkulunkulu abaphansi bagcwalisa izwe, ngokuvamile besebenza njengabasizi noma abakhohlisi. I-Nyosen (6) ne-Shinsen (2016).

Izilo Ezingcwele Nemisebenzi Yazo Yomfuziselo

Umbuso ngamunye unamathele esiloni esingcwele esifanekisela isimo saso esiyisisekelo nesiphetho. Laba ababona izilo eziwubuhlanya kodwa bathwele izimpawu zempucuko. Ngokwesibonelo, uMbuso we-Kei’s Kirin uyisilwane esinomusa nobulungisa, esibonisa i-Yoko’s bezensiba yombuso wesihawu kodwa oqinile. UMbuso we-En’s Kirin, Enki, owenziwe ngamahlanya kakhulu, uveza ukuhlakanipha okungaqondakali kwenkosi yakhe, uShoryu. Isilwane se-Golden Week sifanekisela i-occureactures (*, ingwe, ugwayi, ugwayi, ugwayi, njalo njalo-qhaza, futhi ubonakala emihlanganweni edumile nemisebenzi eyimfihlakalo yezinhlamvu ezithile, ubophandayo embonweni wesikhathi esivamile se-Asia.

Ezinye izidalwa ezinjenge-Hanjyuu (6), ingxenye yezidalwa ezingabantu, ingxenye yesilwane esinenyama, zisebenza njengezingathekiso zokubekwa indinganiso nobandlululo. Izici ezinjengoRakushun, umHanjyuu ongaguqula igundane, ubhekene nobandlululo naphezu kokuhlakanipha nokwethembeka kwazo. Impatho yazo ziveza izibuko zezwe lezenhlalo ezibonisa iphini elingokoqobo kanye nokucindezeleka kwemisebenzi engokwenhlalo efanelekile, ngisho nanjengoba ukuqina kwalezo zindima. Loluchungechunge lusikisela ukuthi inzuzo inqunywa yinhliziyo yomuntu nezenzo zakhe, hhayi uhlobo olulodwa noma ukuzalwa, isihloko esithinta imiqondo yobuBuddha engokwemvelo nobukhulu.

I - DNA Yesiko Elivamile Yezimpawu Zobumba

Abalingiswa base-The Twelve Kingdoms ababona nje abantu abanobuntu obuhlukile; bahamba ngezindinganiso zamasiko kanye nokungezwani kwefilosofi. Ukukhula kwabo siqu kuyinqubo yokuhamba ngezinyawo, futhi ngokuvamile kuhlanganisa, izimiso zokuziphatha eziphikisanayo ezithathwe kubuConfucian, ubuDoism, nobuBuddha. Ngokungafani nohambo lweqhawe eliqondile, amagorha abo ahlanganisa ukungafundi isoshana nokuthola ukuthi i-social isebenza kahle futhi ikhona ngempela okuhlangene kakhulu nemithwalo yemfanelo yomphakathi.

Yoko Nakajima: Kususelwa EbuConfucian Filiality Kuya Ekusebenzeni

Ushintsho lukaYoko luyinsika eyinhloko yochungechunge. Uqala njengomfundi wesikole esiphakeme saseJapane ovamile, okhubazeke kakhulu ngenxa yesidingo esinzima sokuvunyelwa nokwesaba okukhubazekayo kokuma ngaphandle − mayelana nobuhle be-Confucian bobuConfucian bemfanelo yokuzinikela kobuzali kanye nokuvumelana kwezenhlalo okuthathelwa eqophelweni eliyingozi. Umqondo wokuyala abanye, ukuba negunya, ukuphikisana nomthetho wakhe wesiko wokuzithoba kwabesifazane nokuqoqa.

Uhambo lwakhe alukona nje ukufunda ukubusa umbuso; lusekubhekaneni nehlazo lokuzicindezela. Izimfundiso zabesifazane abanezinkemba u-Enki nesikhulu esihlakaniphile uKeiki zimphoqelela ukuba abe nombono olinganiselayo. Kumelwe ahlanganise isibopho sikaConfucian sokunakekela abantu bakhe ngokubiza uDooist ukuba enze ngokuvumelana nemvelo yakhe yeqiniso, ngaphandle kobungcweti. Umqondo ‘ womoya ohloniphekile” (kakhulu, kōketsu) uba yikhampasi yakhe (ukwethembeka kwakhe siqu okungabonisi ubugovu noma ukuzizala. Kulokhu, uYoko ubona intembelo elungile engokomlando ka-Daous oholi ohola ngokuziphatha kwakhe, kodwa ufaka i-mfafa engqondweni yakhe engokoqobo.

Shoryu ne - Enki: I - Daoist Sage-Monarch Ne - Trickster Kirin

Umbuso kaEn, obuswa nguShoryu noKirin Enki yakhe, uvezwa njengendaba yempumelelo, kodwa usho ukuthi ukubusa kwakhe kubangela ukuthula nokuchuma okungakaze kube khona. uShoryyu uyingcweti eqediwe ethanda ukudlala, eyisivila, enesimo sokuziphethe. Uvame ukugwema imithetho engokomthetho, ukugembula, futhi udlala ngothando, uvela kude nomphathi wamaConfucian olukhuni. Nokho ukubusa kwakhe kuye kwaletha izinkathi ezingamakhulu amahlanu zobumnandi nokuchuma okungakaze kwenzeke. Lempikiswana ichazwa ngefilosofi yamaDaohist: Imikhuba ye-Shoryru [[[FLT: 0]] [i] uweyi [[FLT:], [5], isenzekade noma isenzo esingesona sobugqi. Akathembi izikhulu, ukuvumela izikhulu ukuba zenze i-osime.

Ubudlelwane bakhe no-Enki bubaluleke ngokufanayo. U-Enki uKirin obalekela umsebenzi wakhe, aphuze, akhulume ngokungagunci enkosini yakhe. Lokhu kuhleba akulona iphutha kodwa okudingekile okuphikisana namandla aphelele. Ezinkantolo ezingokwesiko, ukuxega okungokomzimba kukaKirin kusebenza njengesehlo sokuziphatha esithule; u-Enki unezela i-arch, i-accounting, umhleki wenkantolo ngegunya elingcwele. Ubuhlobo babo buqokomisa ukubaluleka kokuba nonompelesi sikhulu esikwazi ukukhuluma iqiniso ngaphandle kokwesaba.

UShoukei noSuzu: Izikhulu Ezingamafa Nenceku Elitshelwe

Ababili abalingiswa abasekela kakhulu, uShoukei noSuzu, babonisa usizi lokuhamba futhi bathathelwe indawo futhi bangabi nanzuzo ngelans yobuBuddha neyamaConfucian. UShokei, owake waba inkosana ekhohlakele yoMbuso owile waseHou, uguqulwa ukusuka kuphawu lwezikhundla eziphansi ezilula lube uphawu oluvamile olusebenzayo. I-angey ihlanganisa ukukhumula zonke izicubu zakhe zangaphambili, izinga lakhe, ubuhle bakhe, ukuze athole ukuthi ukubaluleka kwakhe njengomuntu akuxhomekile ngokwendawo yomphakathi. Lokhu kusebenza ngokuqondile kwemfundiso yobuBuddha yokuziphakamisa okungelutho nokungancintiseki, kodwa futhi ukukhutshwa kwesigaba esiqinile esibizwa ngesimiso sokuzalwa.

Suzu, intombazanyana yaseJapane eyalethwa eMibusweni engu-12 eminyakeni eyikhulu ngaphambi kweYoko futhi yashiywa ukuba ibe yinceku, iveza ubunzima obucindezelayo bokwehlukaniswa kanye nesifiso sokuqashelwa. Iminyaka yakhe emide yokuxhashazwa nokungathokozi cishe icishe iqede umoya wayo. Ukululama kwayo, ngesenzo esilula kodwa esijulile sokubonwa nokwaziswa nguYoko, kuqokomisa ubuhle be-Confucian [FL: 0] j [[5], noma ukuzizwa kobuntu cishe kuwenye futhi kubonise uzwela. Indaba kaSuzu ibonisa ukuthi ukusindiswa akuveli emilingweni noma emandleni abantu aqotho, kodwa ekusungulweni kwemibo eMpuma ephakathi.

Impi Nokuthula Okuyimpi Engaphili Ngayo

Imibuso engu - 12 ayizigodli izimo ezingokoqobo zobudlova bezombangazwe, kodwa izenza zihluke kakhulu eMpumalanga Asia. Impi ayikhazinyuliswa; ngaso sonke isikhathi iwukwehluleka okudabukisayo kokubusa, uphawu lokubola okukhulu ngokomoya. Indlela yokuthatha isinqumo sokuxabana ibonisa ithonya lawo womabili umProfethi wezomthetho nobuConfucian, kanye namafilosofi angokwezimiso atholakala emisebenzini enjengeSun Tzu’s Art of War, kodwa acwebethwa ngesimiso sokuzivumelanisa nokuziphatha.

I-Kingdom of Kei, ngaphansi kwesigaba esibuswa uJokaku, iba isimo sobukhohlane sobukhoma obungokomthetho lapho imithetho eqinile nesijeziso esinzima kuhloselwe khona ukugcina ukuhleleka, kodwa kunalokho kubangela ukuvukela nokuphelelwa ithemba. Lokhu kuphambene nomthetho kaYoko ekugcineni, lapho enza isimiso sesihe nokubuyisela izinto. Isinqumo sakhe sokuthethelela amasosha avamile ayelwa naye, eqaphela ukuthi ayephoqelelwe, siyisenzo esinamandla sobuConfucian sokubusa: ukuzuza izinhliziyo ngobuhle kunokulawula izidumbu ngokwesaba. Loluhide lusikisela ukuthi ukuthula okufinyelelwa ngokwesaba kulula, kuyilapho ukuthula okwakhelwe ngokulunga kuhlala njalo.

Umbono Wempi Nokwethembeka Okunobulungisa

Ngisho naphakathi kwempi, uchungechunge luveza izimpawu zezimiso ze-pathido namaqiniso aseJapane, kodwa ngeso eligxekayo. Izenzo ezinjengoJenene Kantai waseKei zilwa nokuphikisana phakathi kokwethembeka komuntu siqu enkosini yabo efungelwe kanye nomsebenzi wabo wokusiza umbuso omkhulu. Uma umbusi ekhohlakele, uvukelwa? Lokhu kwakuwumbuzo ophikiswayo emlandweni wezwe laseChina nelaseJapane, ngokuvamile osuzinziwa ngendlela ehlukanisayo: umashiqela uyayeka ukuba abe umbusi ongokomthetho futhi angase agumbuqelwe yilowo onegunya. Lo chungechunge luveza lokhu kungesona nje isici esilula sempi, kodwa ukuhleleka okungokomoya. Ukugula kukaKirin kumemezela ngokuphumelelayo ukuthi igunya lisusile, lisusa indlela entsha yokungathembekile.

Indima Yesilisa Nezenhlalo Ngalé Kwemingcele Yempucuko

Uchungechunge lusebenzisa ukungqubuzana phakathi kwamathemba anamuhla namafamu awezifebe aweshumi nambili olwengeziwe eMibusweni engu-Osmania eqenjini lezemfundo. UYoko, evela emphakathini lapho amantombazane ngokuvamile elindeleke ukuba adedele futhi ahlalise, uthola ukuthi izwe lakhe elisha alibambeleli abesifazane ngokungokwemvelo egunyeni. Bekukhona izindlovukazi eziningi ezibusayo emibusoni, futhi igunya labo liphelele. Lokhu akusho ukuthi iMibuso Eyishumi nambili iyi-astrity; izakhiwo zobubhishobhishobhishobhisi zise, kodwa inqubo yokukhetha kwaphezulu yenza ubulili bungabi namsebenzi wezinga lokubusa, ngaleyo ndlela ilulaza ubungqalaniso obubalulekile besayensi yezinto eziphilayo.

Ukuxhashazwa kukaSuzu kwangaphambili njengoba inceku ikhomba ubudlova obubangelwa ubulili, kodwa ekugcineni ukuphakama kwayo njengendawo ethembakele kaYoko kubonisa ukuthi ukubaluleka akuhlobene nokuwohloka ngokomzimba. Ngokufanayo, amadoda kuloluchungechunge aboniswa ethatha izindima ezingase zibhekwe njengezifazane emongweni wenzala enkulu: UKirin unomusa, ukhulisa, futhi unozwela kakhulu, futhi lokhu kuvezwa njengamandla awo amakhulu, hhayi ubuthakathaka. Lokhu kugqama kobuhle obuthiwa ubufazi obufana nokwazisa kobuDaoist ngokwamukela nokuthoba okuthambile, okunganqoba ukuqina, njengamanzi afaka itshe phansi.

Ukuzichaza Kwendawo Yonke Ngendlela Yesiko

Inza i-The Twelve Kingdoms ikhuthazele njengendlela evelele ukuthi ukuchaza kwayo okujulile kwempucuko kuvula incazelo yomhlaba wonke ngokudidayo. Ngokufaka izihloko zayo ezicacile emasikweni aseMpumalanga Asia, ayibakhuphi abantu bangaphandle kodwa ibangenisa embonweni wezwe obheka bona ngokwabo nomphakathi njengobomzwelo. Lolu chungechunge alushumayeli; lubonisa. Lubonisa izwe lapho ukukhanyiselwa komuntu siqu kuvela emsebenzini wezenhlalakahle, lapho indalo isabela khona ekuziphatheni kwabantu, nalapho umholi ewumthwalo owesabekayo kanembeza. Nakuba lemibono ihlangene, nakuba ikhuluma ngezinto ezivamile, ikhuluma ngokwazi ukuthi ubani, incazelo yobuholi obuhle, nesifiso somphakathi esiwumphakathi olungile.

Indaba kaYoko ayihlukani nendaba elandisayo ebhalwe phansi, ehlanganisa imibuso ehlukene namachashaza ombono, iveza umqondo wobuBuddha wokuncikana kweminye imibala, lapho itshe ngalinye eliyigugu libonisa khona yonke eminye. Indaba kaYoko ayiyona ehlukile; ihlangene nokuhlakanipha kukaShoryu, ukuhlupheka kukaSuzu, kodwa nokuhlupheka kukaKantai. Bobabili, benza i-projectal ecebile yolwazi olucebile lomuntu. Ngokuqonda i-Daoianism imfuyo, i-Dooistism, uzwela lwendabuBuddha, ifa lenganekwane, ifa eliyikhohlakeleyo (‘umkloliyo, kodwa ukungena okujuqu kakhulu kwendawo yonke engokokuziphatha. UMbuso weshumi nambili ungaphakathi, indaba yawo enzima, eqhubekayo yomsebenzi wokuzinziwa ngokugcwele, obonwa ngebala elikhulu lomhlaba wonke womuntu, futhi engazeki neze ziphele.