【摘要】：正在中國(guó)歷史上,祭祀城隍由來(lái)已久。夏商周時(shí)期,祭祀水庸就已占有重要地位。唐宋以后,祭祀城隍成為國(guó)家和地方祭祀的重要內(nèi)容。宋明理學(xué)興起之后,城隍廟不僅是道教活動(dòng)的重要場(chǎng)所,也成為儒家文化的重要載體。與此同時(shí),佛教的六道輪回等思想也融入城隍信仰之中。這樣,城隍信仰就逐漸融合了道、儒、釋三家思想。城隍神及其職責(zé)城隍在早期是以城池為象征的自然神,并無(wú)姓名;漢代以后始逐漸成為人格神。數(shù)千年來(lái),各地的城隍數(shù)不勝數(shù),其中每一位的歷史都是一部傳奇,每一位都是一座城市的精神寄托和文化標(biāo)桿。歷史上被奉為
[Abstract]:In the history of China, sacrifice to the Cheng Huang has a long history. During the Xia, Shang and Zhou dynasties, sacrificial water played an important role. After the Tang and Song dynasties, sacrifice to Cheng Huang became an important part of national and local sacrifice. After the rise of Song Ming's Neo-Confucianism, the City God Temple was not only an important place for Taoist activities, but also an important carrier of Confucian culture. At the same time, Buddhism's six-way samsara and other thoughts are also incorporated into the city god belief. In this way, the city god belief gradually merged the three thoughts of Taoism, Confucianism and Buddhism. In the early days, the city god was a natural god symbolized by the city, without name; after the Han Dynasty, it gradually became a personality god. History has been hailed as
【作者單位】： 中國(guó)道教協(xié)會(huì);西安都城隍廟;中國(guó)人民大學(xué)哲學(xué)院;
【分類號(hào)】：B933

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