Research On The Negotiation Between Confucianism And Buddhism In The Northern Song Dynasty

After Buddhism was introduced to China in the Han Dynasty,its influence has expanded day by day.During the Sui and Tang Dynasties,Buddhism gradually completed its localization,and began to actively participate in and influence the social organization forms and people ’ s life beliefs at that time.From the aspects of ideological content and organizational power,it proposed the etiquette and system represented by Confucianism in traditional Chinese society.huge challenge.A large number of scholars have taken the initiative to respond to the challenges brought by Buddhism as their responsibility and mission.During the Mid-Tang Dynasty,Han Yu,Li Ao and others tended to use political power to advocate Buddhism,especially Han Yu advocated "people are their own people,their houses are their homes,and their books are fired." In order to truly dialogue and respond to Buddhism in ideology,it is necessary to wait until the Northern Song Dynasty.Among them,Zhang Zai,Cheng Hao,and Cheng Yi are pioneers and representatives.Zhang Zai traveled in and out of Buddhism in his early years and had a deep understanding of Buddhism.He responded to Buddhism from the aspects of ontology,time and social ethics.He put forward the "Tai Xu" ontology to fight against the emptiness of Buddhism,and based on this theory,he believes that Nei Sheng and Wai Wang are still the main path of the gentleman’s cultivation.In Nei Sheng Gongfu,he transformed the original single-line pattern of "Da Xue" into a complex structure of "Xu Xin Ge Wu → Zhi Zhi",while Wai Wang focused on the cultivation of the "prestige" of gentlemen.In the end,Zhang Zai established the inner sage and the outer kings on the benevolence and virtue that people are born with,which makes this set of cultivation skills have a wider scope of application.In terms of social ethics,Zhang Zai emphasized the importance of "respecting rituals and virtues" and intended to use the return of rituals to rebuild the ethical world destroyed by Buddhism.Cheng Hao distinguishes itself from Buddhism in terms of the principle of "existence is activity",but many of his ideas and Buddhism can learn from each other.If they revise the original text of "University",they may be affected by the suspicious spirit prevailing in Zen Buddhism at that time.They first put forward the "rules of heaven" and resolutely distinguished from Buddhism from the ontological point of view.In the theory of time,Cheng Mingdao advocated "knowledge of benevolence" and "determination",instead of working hard on all kinds of foreign objects,but directly recognizing the essence of heaven,which is slightly similar to the return of Buddhism to the true heart.Cheng Yi’s judgment of Confucianism and Buddhism started more from the effort of "going to school".In terms of time,more attention is paid to the study of things,because the principles of all things contain the principles of nature,and the accumulation of work in the principles will naturally lead to the realization of the principles of nature.Yichuan’s theory of time has a certain connection with Buddhism’s dependent void,and to a certain extent it has absorbed the Buddhist idea of "all principles belong to one principle".However,Cheng Yi criticized Buddhism for being too selfish at the end of Gongfu.This is the key difference between the two.Zhang Zai and Er Cheng did not directly learn from Buddhism.They all obtained ideological resources from traditional Confucian literature and constructed their own philosophical system by reinterpreting the classics to respond to the challenges raised by Buddhism.Cultural interaction promotes the construction and development of ideas.The paradigm of ideological construction they used in responding to Buddhism is that we,in the era of globalization,are an important learning resource in digging out the ideological resources in the tradition and classics and responding to the challenges posed by foreign cultures.