Celebration Date of the Zhongyuan Diguang Great Emperor:
15th Day of the Seventh Lunar Month

The Zhongyuan Diguang Great Emperor (also known as the Emperor of Earth) is one of the Three Officials — the Heaven Official, Earth Official, and Water Official — collectively known as the Three Yuan. He is commonly referred to as Sheng Gong and ranks just below the Jade Emperor. The Earth Official governs the underworld and presides over earthly blessings and calamities. His birthday falls on the 15th day of the seventh lunar month, celebrated as the Zhongyuan Festival, one of the Three Yuan Festivals.

In ancient times, families would hold grand ceremonies on this day to honor their ancestors and departed souls, praying for their blessings and peace. Thus, the Zhongyuan Festival is also known as the “Ghost Festival.” According to the Zhongyuan Baochan, “On the day of Zhongyuan, the Heaven Official pardons sins, and the Earth Official — the Supreme Emperor of the Clear and Pure Realm — governs the underworld, judging sins and blessings.”

Descent of the Earth Official

On this day, the Earth Official descends to inspect the human realm. Said to be a descendant of the Yellow Emperor’s eighth generation, he was born on the fifteenth day of the second lunar month and was later appointed by the Jade Emperor as a celestial sovereign.

Wherever the Earth Official descends, the gates of the underworld open, and countless spirits are released. Wandering and hungry ghosts receive offerings as people burn incense and paper effigies — a spectacular and solemn sight. According to folklore, on the fifteenth day of the seventh lunar month, the Earth Official patrols the mortal world, accompanied by 36 divisions of divine soldiers. His reign promotes filial piety across the land.

Filial devotion is regarded as the highest virtue; thus, the Zhongyuan Festival is also called the Festival of Filial Sons. A saying goes:
“On the day of worshipping the Holy Emperor of the Earth, every household performs grand rituals, offering wine, food, and paper items so that lonely souls in the underworld may be fed and the living may be absolved of sins.”

This act of ancestor worship represents the universal salvation of all souls — hence the term Zhongyuan Pudu (Universal Salvation of the Zhongyuan).

Origin of the Zhongyuan Festival

The Three Great Emperors (San Guan Da Di) are divine officials of the Taiji Realm, overseeing Heaven, Earth, and Water. They evaluate the deeds of all beings and determine their fates — bestowing blessings, pardoning sins, and relieving misfortunes. They are collectively known as the Upper Yuan, Middle Yuan, and Lower Yuan.

The tradition is traced to the Daoist patriarch Zhang Daoling of the Han Dynasty. By the Eastern Wei period, the Three Yuan became three major festivals:

• 15th day of the 1st lunar month: Upper Yuan Festival (Birthday of the Heaven Official)
• 15th day of the 7th lunar month: Middle Yuan Festival (Birthday of the Earth Official)
• 15th day of the 10th lunar month: Lower Yuan Festival (Birthday of the Water Official)

The Book of Wei records that Daoist priests conducted ceremonies to pray for forgiveness and salvation under the guidance of the Heaven Official scriptures.

Each of the Three Officials governs a realm:

• Heaven Official: Oversees virtue and grants blessings (Upper Yuan)
• Earth Official: Oversees sins and pardons souls (Middle Yuan)
• Water Official: Relieves calamities (Lower Yuan)

The Earth Official resides in the Northern Capital Palace, commanding 42 departments. He judges the fortunes and misfortunes of all beings and maintains the registers of men, women, and spirits. His full title is Zhongyuan Seven Yuan Pardoning Sins Earth Official — Qingling Pure Void Great Emperor.

Scriptural Descriptions

1. Daozang Ji: “On the day of Zhongyuan, the Earth Official descends to determine human good and evil. Daoist priests recite scriptures, and hungry ghosts and prisoners are freed.”
2. Daozang Jing: “On the 15th day of the 7th lunar month, the Supreme Lord Lao and the Primordial Heavenly Lord convene to bless the world.”
3. Dao Shu: “On this day, the Earth Official reviews mortal records; it is also the time of the White Emperor’s audience.”
4. Dao Jing: “On the 15th day of the 7th lunar month, the Earth Official examines the mortal realm, distinguishing good from evil. The celestial assembly gathers to guide and exhort humans and spirits. Hungry ghosts and prisoners are fed and freed from suffering, reincarnated into the human world.”

This ceremony, known as the Grand Offering of the Metropolis (Yuandu Dacheng), is one of Daoism’s grandest events — comparable to Buddhism’s Ullambana Festival (Yulanpen Hui).

It is said that even during the Tang Dynasty, Emperor Xuanzong decreed that scholars should recite the Daodejing and Zhuangzi during the Zhongyuan Festival, signifying imperial reverence for the event.

The 15th Day of the Seventh Lunar Month — Zhongyuan Festival

In Buddhism, this corresponds to the Ullambana Festival, during which followers make offerings to the Triple Gem (Buddha, Dharma, Sangha) to repay their parents’ kindness. It is also popularly called the Ghost Festival, when offerings are made to wandering spirits.

According to the Yulanpen Sutra:
The disciple Maudgalyayana saw his deceased mother suffering among hungry ghosts. When he tried to feed her, the food turned into fire before she could eat. Distressed, he sought the Buddha’s guidance, who instructed him to make offerings to monks on the 15th day of the 7th lunar month — a day when monks rejoice after their summer retreat. By their collective merit, Maudgalyayana’s mother was released from her suffering.

Thus, the Ullambana Festival became a Buddhist expression of filial piety, encouraging devotees to honor and repay their parents’ compassion through offerings and prayers.

Historical Customs of the Zhongyuan Festival

1. Lantern Viewing and Imperial Feasts:
   In 977 CE (Song Taizong era), the emperor observed lanterns on the palace’s east tower and hosted a banquet for officials — demonstrating the grandeur of the festival.
2. Honoring Fallen Soldiers and Spirits:
   The Dreams of Splendor of the Eastern Capital records that imperial officials visited temples and graves, offering sacrifices to fallen soldiers and wandering souls.
3. Theatrical Performances:
   During the Song Dynasty, plays like Mulian Saves His Mother were performed from the 7th to the 15th day, attracting large crowds.
4. Harvest Thanksgiving:
   People offered new grains and vegetarian dishes to ancestors, symbolizing gratitude for the autumn harvest.
5. Lantern Towers:
   Tall bamboo lantern towers (up to 25 feet high) were built — a custom linked to Ullambana traditions. However, modern regulations have since restricted this practice to reduce excess.

The Zhongyuan Festival (15th day of the 7th lunar month) — known as the Festival of Filial Piety, Ghost Festival, or Ullambana Festival — is both a Daoist and Buddhist celebration. It honors the Earth Official Great Emperor, who pardons souls and brings peace to the living and the dead, embodying compassion, filial duty, and universal salvation.

Brief Record of the Teng Kong Altar’s Integration into Tampines Chinese Temple 

The Heavenly Lord, respectfully known as the Jade Emperor, is deeply revered among Chinese communities. In the early days, Chinese settlers often erected traditional “Tengkong Altars” (Heavenly Lord Altars) in the countryside to worship the Jade Emperor. However, due to national development policies and land relocation, many temples and devotees who worshipped various deities were compelled to move or cease their activities.

Hence, with the consent and cooperation of the temples involved, the Tampines Combined Temple was established, incorporating the Tengkong Altar as part of its structure under the devotion of the Jade Emperor’s followers.

When the first Tengkong Altar General Assembly convened, it was during a period when government land acquisition was taking place. After careful discussions and multiple meetings between the representatives of the two Tengkong Altars and the temple’s management committee, it was unanimously agreed—with government approval and the support of the community—that the altars would be merged into the Tampines Combined Temple.

Since its establishment, the devotees of the Tengkong Altar have continued to uphold the ancient traditions and rituals of the historic Tengkong temples, faithfully offering prayers for peace and prosperity of the nation. Even today, this tradition is preserved—each year, a grand Tengkong Prayer Ceremony is held to express devotion and reverence, beginning at 7 a.m. on the 9th day of the first lunar month.

The Cai Fu Wang Ye (Lord Cai) deity originated from Xiamen’s Dadeng Village in Tong’an County, Fujian Province, during the Qing Dynasty, where he was venerated as the ancestral guardian deity.

Mr. Cai Hao, who migrated from Dadeng, Fujian, to Singapore to make a living, established the Cai Fu Wang Ye Altar in 1920 with funds collected from clan members. He commissioned the carving of the golden effigy of Lord Cai and enshrined it in a rented two-storey shophouse along Taylock Street (formerly known as Five Stone Street), dedicating the entire second floor as a temple hall.

Every year, on the 18th day of the 10th lunar month, devotees celebrated the Birthday of Lord Cai Fu Wang Ye with an opera performance as an offering of thanksgiving to the deity.

During this time, the altar also served as a rest home for newly arrived Cai clan members from China who had no relatives or acquaintances in Singapore, offering them temporary lodging and support.

Relocations and Rebuilding

In 1925, due to financial constraints, the altar was temporarily moved to Mr. Cai Hao’s residence at Zion Road, where the annual celebrations continued as usual.

In 1934, the altar relocated again to the third floor of a shophouse on Chang Tai Street (then known as Kaba Street). However, due to a shortage of funds, it moved once more in December 1935 to Pearl Street (also known as Tofu Street), managed by Mr. Cai Wenjie and Mr. Cai Duqi.

During the Japanese Occupation (1942), all temple activities ceased when Japanese forces invaded Singapore.

After the war ended, in 1947, Mr. Cai Wenjie and Mr. Cai Duqi resumed leadership and raised funds to rent the third floor of 105-B Amoy Street, renaming the temple Jiyang Tang (Hall of Benevolence). The tradition of celebrating the Birthday of Lord Cai Fu Wang Ye on the 18th day of the 10th lunar month was reinstated.

From 1950 to 1954, the temple was managed by Mr. Cai Wenjie and Mr. Cai Shuirou.

In 1953, the property owner, Yongchun Association, informed Jiyang Tang that the building would be redeveloped. The relocation was delayed until 1955, when the altar was moved to 103-A Amoy Street, occupying the entire second floor.

Following a clan meeting, Mr. Cai Rongjicheng was elected as the tenant representative, with Mr. Cai Hesong and Mr. Cai Wenjie overseeing management.

From 1958, the temple was managed by Mr. Cai Wenjie and Mr. Cai Ronggui; later, in 1968, by Mr. Cai Ronggui, Mr. Cai Shuizhi, and Mr. Cai Rongtian.

By 1985, Mr. Cai Jinshun took over as chairman and treasurer, assisted by Mr. Cai Jicheng and Mr. Cai Huozhi. The temple continued to hold annual celebrations with Taoist rites (qing jiao) and Teochew opera performances, generously sponsored each year by Mr. Cai Jinzhong.

Relocation to Tampines Combined Temple

In 1989, due to redevelopment of the Amoy Street area, Mr. Cai Jinshun, a respected elder and leader of the Cai clan, initiated a fundraising campaign to relocate Cai Fu Wang Ye to the Tampines Combined Temple.

His leadership and integrity earned the deep respect and support of all senior clan members, who responded enthusiastically. Collectively, they raised over ten thousand dollars, providing the financial foundation for the deity’s future enshrinement.

On 5 November 1991 (29th day of the 9th lunar month, Year of the Goat), Cai Fu Wang Ye, along with ten other temple deities, were solemnly enthroned at the Tampines Combined Temple. The procession, led by senior Taoist priests, featured grand rituals, festive drums, and jubilant celebrations — fulfilling the long-cherished wish of the Cai clan and marking a historic milestone of unity.

Temple Administration and Activities

Under the guidance of Chief Elder Cai Jinshun, together with Chairman Cai Jiahao and the temple committee, the administration of Jiyang Tang was orderly and well-coordinated.

Every year, on the 18th day of the 10th lunar month, the temple celebrates Cai Fu Wang Ye’s birthday with grand ceremonies, opera performances, and communal banquets — typically over ten tables — bringing together clan members, devotees, and friends from other affiliated temples of the Tampines Combined Temple.

The temple actively participates in the Combined Temple’s charitable efforts, including donations to dialysis centres, public hospitals, nursing funds, and other community welfare initiatives.

Through close cooperation, unity, and mutual support among all Tampines Combined Temple committees, Jiyang Tang has continued to prosper.

Its success is credited to the dedication and leadership of Elder Cai Jinshun, Chairman Cai Jiahao, and Advisor Cai Jicheng, as well as the collective devotion and harmony of all Cai clan members, who have worked tirelessly to uphold and expand the legacy of Jiyang Tang and the worship of Cai Fu Wang Ye.

Five Generals of the Five Armies (五军将) 

The Five Generals of the Five Armies are deities commonly worshipped in various Taoist temples. They are known as the Five Army Camps, representing East, South, West, North, and Center, and are specifically tasked with protecting the temples and upholding divine law. 

• Eastern Camp — Azure Dragon (Qinglong), Jia–Yi stems, corresponds to the Wood element in the Five Elements, associated with green. 

• Southern Camp — Vermilion Bird (Zhuque), Bing–Ding stems, corresponds to Fire, associated with red. 

• Western Camp — White Tiger (Baihu), Geng–Xin stems, corresponds to Metal, associated with white. 

• Northern Camp — Black Tortoise (Xuanwu), Ren–Gui stems, corresponds to Water, associated with black.

• Central Camp — Yellow Dragon, Wu–Ji stems, corresponds to Earth, associated with yellow. Each camp has its own flag color corresponding to its element. Some temples, for decorative purposes, may not realize these flags also carry the hidden logic of the Five 

Element cycle (Wu Xing). 

• The correct cycle of generation: • East flag is green • South flag is red • Center flag is yellow • West flag is white • North flag is black. In some temples, the green (East) flag is mistakenly placed over yellow (Center), symbolizing Wood overcoming Earth, which disrupts the intended flow. 

The Five Element system emphasizes generation (growth), not overcoming or weakening. The generative cycle of the Five Elements in the flags is as follows: 

• East (green) over North (black): Water generates Wood. • South (red) over East (green): Wood generates Fire. • Center (yellow) over South (red): Fire generates Earth. • West (white) over Center (yellow): Earth generates Metal. • North (black) over West (white): Metal generates Water. When the Five Elements support one another, the energy prospers, symbolizing continuous growth and vitality. Each camp has one main general who issues commands, symbolizing the source of the Five Element cycle: 
• Eastern Camp (Nine Kui Army) — General Lei Zhenzi, with 99,998 soldiers.
• Southern Camp (Lan Army) — General Nan Gong, with 88,888 soldiers. 
• Central Camp (Three Qin Army) — General Nezha, with 33,333 soldiers.
• Western Camp (Six Rong Army) — General Yang Jian, with 66,666 soldiers. 
• Northern Camp (Five Peaks Army) — General Yuan Hong, with 55,555 soldiers.

Introduction to Ciling Temple Ciling Temple has been established for more than twenty years. It venerates Zhang Gong Sheng Jun (Saint Zhang), Guan Di Sheng Jun (Saint Guan), the Seven Star Emperor, Xuantian Shangdi, the God of Wealth, and also pays homage to Bao Gong Da Ren and Da Er Ye Bo. The original temple was located in a zinc-roofed house in Kampong Jiutiao Shi, Tampines. The temple’s founder, Yao Lishen, driven by a spirit of compassion and a desire to help the people, initiated the establishment of Ciling Temple. Although it arose during the old social climate, it was built upon the kampong (village) spirit of sincerity, warmth, and unity. Every year on the 23rd day of the 7th lunar month, the temple celebrates the birthday of Saint Zhang Gong by hiring a Fujian opera troupe to perform opera shows for two to three days. The temple also distributes blessed items to devotees and conducts charity drives to support the needy. In 1981, due to government land acquisition, the temple had to relocate. In 1986, it was moved to a temporary site in Tampines. After the relocation, the celebration day was changed to the 23rd day of the 8th lunar month. Fundraising activities were often held through festive banquets, auctions of blessed items, and generous support from devotees to work toward the goal of building a joint permanent temple. Through the dedicated efforts of successive temple committees, the temple has also welcomed new members with a strong sense of service. With the energy and enthusiasm of the younger generation, temple activities have grown steadily and dynamically, entering a new era. At the same time, the temple actively contributes to charitable causes to help those in need.

Long ago, before Tampines became developed, the area was covered by dense forests and scattered rural villages. According to local legend, one day a villager went up the hill to collect firewood when suddenly a fierce tiger appeared before him. The animal bared its teeth and leapt forward to attack. Terrified, the man pleaded for his life, promising to bring it offerings from the village below if it spared him.

Surprisingly, the tiger stopped its attack and followed the villager down the hill. When the man reached his village, he reported the strange encounter to the village head, who ordered that a pig’s head be offered to appease the creature. However, when the offering was prepared and brought to the site, the tiger had already vanished — leaving only tufts of grey fur scattered on the ground.

Soon after, the village head dreamt of a divine being who revealed that the tiger was in fact a manifestation of Hong Xian Da Di (Great Emperor Hong Xian). The villagers then built a small shrine at the spot to worship him, marking the beginning of what would later become the Shun Xing Ancient Temple.

Origins of the Temple

In the years that followed, villagers reported seeing a spirit riding a white tiger in the area, which they believed to be Hong Xian Da Di. Out of reverence, they constructed a proper temple and named it Shun Xing Gu Miao (Shun Xing Ancient Temple).

In local Chinese folk belief, Hong Xian Da Di is a divine protector and healer, revered as a deity of medicine and compassion. He is said to cure the sick, ward off disasters, and bring peace to those who pray sincerely.

In 1851 (the first year of Emperor Xianfeng), a devotee named Chen Chen Qing from Shao Ping, Si Zhou Township (present-day Fujian Province) rebuilt the temple in gratitude for divine protection, dedicating it to Hong Xian Da Di.

By 1883 (Guangxu 9th year), most villagers in the area were immigrants from Yongchun, Fujian, who firmly believed that Hong Xian Da Di had safeguarded their journey and settlement in Singapore. Out of gratitude, they rebuilt the temple and continued the worship with deep devotion.

It is said that over seventy years ago, the deity descended and revealed his presence near a banyan tree in the village. He instructed devotees to set up an altar at that location for prayers and offerings. The faithful followed his command, rebuilt the temple, and sculpted a new golden statue of Hong Xian Da Di, which was then ceremonially consecrated.

Growth and Devotion

By 1934 (Republic Year 23), the temple community began organising grand processions and celebrations for the deity’s birthday, which is observed annually on the 21st day of the 11th lunar month. On this day, devotees hold elaborate rituals for peace, blessings, and protection, and the temple is filled with vibrant incense offerings and festive joy.

Each year on this sacred day, villagers prepare offerings and perform thanksgiving ceremonies in honour of Hong Xian Da Di. The temple’s incense has never ceased, and it continues to be a spiritual centre for countless devotees.

When caretaker Mr. Lim Si Sheng passed away in 1935, the temple management was succeeded by Mr. Tan Yi Ming. After Mr. Tan’s passing in the 1970s, his responsibilities were taken over by Mr. Tan Ju Zhen and his wife, who diligently managed the temple’s affairs.

The temple leadership was later joined by brothers Mr. Tan Bai Nian and Mr. Tan Jin Bin, who continued to oversee religious activities and maintain the temple’s operations.

In 1968, the original statue of Hong Xian Da Di was stolen. The community came together to raise funds, sculpt a new image, and reinstate the deity. The new statue was enshrined in a grand ceremony on the 21st day of the 11th lunar month, 1969.

Relocation and Modern Era

In December 1984, due to government redevelopment plans, the Shun Xing Temple had to be relocated. With the strong support of temple caretakers Mr. and Mrs. Tan Ju Zhen, and devoted committee members including Tan Bai Nian, Tan Jin Bin, Tan You Cai, Tan Guo Shun, Tan Guo Qing, and others, the community successfully raised funds and built a new temple.

By 1985, the new temple was completed, and a grand relocation ceremony was held on the 21st day of the 11th lunar month, attended by large crowds of devotees.

On 5 November 1991, Hong Xian Da Di was formally consecrated and enthroned at the Tampines Combined Temple.

The following year, on the 21st day of the 11th lunar month (1992), the temple hosted a magnificent Birthday Celebration of Hong Xian Da Di, with great fanfare and spiritual devotion.

The Modern Shun Xing Temple Committee

In 1994, the Tampines Combined Temple Committee resolved to form the Shun Xing Temple Subcommittee to enhance management and preserve the temple’s heritage.
The subcommittee comprised Tan Tian Cai, Tan Guo Qing, Tan Guo Shun, Tan Jin Cai, Tan Jin Bin, Tan You Cai, Tan Guo Hui, Tan Yao Zhong, Tan Yi Sheng, and others.

On 11 April 1995 (12th day of the 3rd lunar month), a grand celebration was held to commemorate Hong Xian Da Di’s Birthday.
Later that year, on 21 May 1995 (23rd day of the 4th lunar month), Hong Xian Da Di, the Great Lady, the Third Prince, the Four Marshals, and the Five Generals were formally enshrined at the Tampines Combined Temple.

Since then, the temple has flourished — incense remains strong, devotees continue to grow in number, and annual celebrations on the 21st day of the 11th lunar month continue to honour Hong Xian Da Di, whose compassion and miracles protect the community year after year.

Introduction to Foo An Dian (Hock Ann Temple)

During the Japanese Occupation of Singapore in 1943, a villager named Mr. Lim Chee Huat (林池发) from Tampines 11½ Milestone (commonly known as Sam Yat Lik) began worshipping Zhu Tian Da Ren (朱天大人) at his home.
At that time, the region was plagued by unrest and instability. With hearts filled with anxiety, Mr. Lim prayed earnestly for divine protection over his family and community — for peace, harmony, and favourable weather.

Thus, a simple attap-roof shrine was established. Mr. Lim took responsibility as the caretaker and temple host. When the spirit of Zhu Tian Da Ren descended and manifested through the altar medium, the deity’s power and blessings became widely recognized. Local villagers began visiting to seek divine guidance and protection, and the number of devotees gradually increased.

As the land on which the shrine stood was leased property, the temple had to be dismantled after the lease expired. Devotees, unwilling to lose their place of worship, temporarily enshrined the statue of Zhu Tian Da Ren in a nearby wooden house and continued their prayers there.

The original temple was situated beside three small rivers, surrounded by coconut groves and paddy fields, creating a tranquil and scenic environment. According to accounts, Zhu Tian Da Ren’s divine power was extraordinary, and countless devotees’ prayers were miraculously answered.

Due to the growing number of followers, the villagers collectively raised funds in the 1950s to rebuild the temple. However, as the land remained under temporary lease, the deity continued to be worshipped in the same modest premises.

In those early years, villagers affectionately referred to the temple as Zhu Tian Da Ren Gong (朱天大人宫). Each year, on the 10th day of the 10th lunar month, a grand ceremony was held to celebrate the deity’s birthday. Rituals such as divine consultation (bua pueh), blessing prayers, and peace offerings were conducted to seek protection, prosperity, and harmony. At that time, the temple charged a small symbolic rental of 30 cents per day, and devotees could book the space for a maximum of three days. This practice continued until 1979, when the rental arrangement was discontinued.

Originally built from timber, Foo An Dian underwent reconstruction in 1974 under the supervision of Mr. Lim Chee Huat. The rebuilding cost approximately $30,000, transforming the structure into a sturdier concrete shrine.

When the government began developing Tampines New Town in 1979, the temple land was acquired for redevelopment. In 1982, the temple was relocated to the newly constructed Tampines Combined Temple, where the statue of Zhu Tian Da Ren and the devotees were formally enshrined together with other deities.

Importantly, the original Foo An Dian temple door was preserved and remains a part of the temple today. A new statue of Zhu Tian Da Ren was also consecrated, as the deity’s divine manifestation was said to be especially auspicious.

In 1986, a special Foo An Dian Sub-Committee was formed under the Tampines Combined Temple, comprising:
Mr. Lim Chee Huat, Mr. Ng Seng Long, Mr. Chua Chuan Chun, Mr. Chua Quan Ya, Mr. Chua Kwang Yi, Mr. Lee Tian Swee, and Mr. Lee Keng Chun.
The sub-committee was officially integrated into the Tampines Combined Temple on 9 July 1986.

That same year, on 28 June (Lunar Calendar, Sixth Month, 28th Day), a ceremony was held to mark the relocation of the Foo An Dian deity into the temporary temple premises of the Tampines Combined Temple.

Each year, on the 10th day of the 10th lunar month, a grand celebration continues to be held in honour of Zhu Tian Da Ren, featuring traditional rituals and thanksgiving prayers for divine blessings.

When the Tampines Combined Temple Grand Consecration Ceremony was held on 5 November 1991, the statue of Madam Lee, the consort of Zhu Tian Da Ren, was formally enshrined in the temple’s main altar — signifying the unity of divine presence and continuous blessings upon all devotees.

The Most Revered Sage and Teacher — Confucius

Birthday: 27th day of the 8th lunar month
Titles: Teacher for All Ages, Most Revered Sage, Master Kong, The Esteemed Father, The Great Sage and Teacher of the World, Kong Fu Zi, or Confucius.

Brief Biography

Confucius (Kong Zi) was born in the State of Lu during the Spring and Autumn Period. His given name was Qiu (丘), courtesy name Zhongni (仲尼). He was born in the 21st year of King Ling of Zhou (corresponding to the 27th day of the 8th lunar month).

He lost his father at a young age and grew up in poverty but demonstrated an extraordinary love for learning. He studied rites under Lao Dan (Laozi), music under Chang Hong, and mastered various arts under Shi Xiang, among others. Through his lifelong pursuit of knowledge and moral virtue, he became a great educator and moral philosopher, later venerated as the Sage of China.

Confucius founded the world’s earliest form of private education, advocating that “education should be available to all without discrimination” and that teaching should be tailored to each individual’s abilities — principles that remain foundational in Chinese education today.

He edited and compiled the Six Classics (Book of Songs, Book of History, Book of Rites, Book of Changes, Book of Music, and Spring and Autumn Annals), leaving behind a legacy that shaped Chinese civilization for more than two millennia.

Confucius is regarded as one of China’s greatest philosophers, educators, politicians, writers, social reformers, musicians, and calligraphers.

During a time of political turmoil in the State of Lu, Confucius travelled among the various kingdoms, spreading the ideals of virtue, ethics, and moral governance through both teaching and example.

He passed away in the year of Ji Xu (479 BCE), at the age of 73.

Posthumous Reverence and Titles

In ancient China, the tradition of honouring great teachers led to the establishment of state rituals in which Confucius was formally enshrined as the “Most Revered Sage and Teacher.”

During the reign of Emperor Ping of Han, he was first conferred the title “Lord Baocheng Xuanni.”
In the Wei dynasty, he was honoured as “Duke Shenghou,”
In the Sui dynasty as “Lord of Literature and Culture (Wenxuan Wang),”
And in the Tang dynasty as “Great Sage and Lord of Culture.”

In the Song dynasty, Emperor Zhenzong further elevated his title to “Great Accomplished Sage and Lord of Culture (Da Cheng Wen Xuan Wang).”
During the Ming dynasty, Emperor Jiajing honoured him as “Most Revered Sage and Teacher.”
In the Qing dynasty, Emperor Kangxi officially declared Confucius as “The Most Revered Sage and Teacher of All Ages (Zhi Sheng Xian Shi Kong Zi).”

Confucius continues to be revered throughout the world as the paragon of wisdom, virtue, and learning, whose teachings on morality, respect, and harmony form the foundation of Chinese civilization and moral thought.