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About Li Lu’s Thoughts on Buddhism
Author: Yao Haibi (Qingshima Urban College)
Source: Author authorization released, original published in “Tonghua Science and Technology Journal” (Social Science Edition) 2024 Issue 1
Abstract: Li Li, a contemplator of the Northern Song Dynasty, stood up to the ritual of the teaching style, and determined to repel Buddhism. He should be regarded as a Buddhist vanguard in the rejuvenation of Confucianism in the Song Dynasty, rather than a Buddhist Confucian scholar, nor a Buddhist scholar of the Yang Confucian Buddhists. His Buddhist vanguard has a distinctive personal and contemporary characteristics. Judging from the prophecy of Buddha, he not only wrote a special article on the Buddhist scriptures, but also applied the elements of Confucian scholars and literati, and used the “Buddha Records” to oppose Buddha. Judging from the perspective of the Buddhist priesthood, he continued to line up the Buddhist traditions, and used the gift to promote the Buddha, opening up the historical tradition that was both powerful, “Oh, then your mother should be very excited when she knows it.” Jun sighed, “The two major practices of “cross-opening” in the real gift of “the cross” style The Buddhist ties. From the content and emotions of the Buddha’s pursuit, he clearly distinguished Confucianism and joined forces with the “Tao” to resist Buddhism. He promoted Buddhism from the perspective of social development and people’s career, took the world’s use as a backing of thinking, and used Confucian politics as a strategy to eliminate Buddhist wars, deeply exposed the ills of religion, and complained about real politics , to show the social use. In short, while adhering to the Confucian nature, Li Li embarked on a path of purging Buddhism with its own characteristics. In the future when civilization confronts conflicts and transportation coexist, he comprehensively reflects on Li Li’s pursuing Buddhism, and has a major meaning of inspiring civilization to establish self-reliance and stand up for civilized self-perception.
Keywords: Li Li; pursuing Buddhism; applying it throughout the world;
After teachings passed on to China, the theoretical transformation of the great virtues of the monks of the past Through the two sentences of “Jiangnanchun” by Du Mu, a poet of the Tang Dynasty, “480 temples in the Southern Dynasty, and many buildings were in the rain”, I thought of the number of temples in the Southern Dynasty, the strong fire of the nose and fire, and the believers. The thoughts of the same teachings and teachings and teachings, and the spiritual cultivation attracted the intellectuals who had been immersed in Confucian classics for a long time, and the causality of the people. The doctrines such as survival and death captured a large number of popular sayings. At that time, the situation between Confucianism and Buddhism and the conflict between the civilizations of Confucianism and the external religions was very widespread. The conflict between Confucianism and the civilizations of the outside world could not be prevented.
Chen Shan’s “Confucianism” in “New Words on the Louses” has the article “Confucianism is one after another, and it records the interesting conversation between the Song Confucian Zhang Fangping and Wang Anshi who was passed down from all over the world: Wang Ronggong, the world, asked Zhang Lue’s marriage, and said, “Confucius was born in Mencius for a hundred years, and the queen of the sages was absolutely no one. Why? “The marriage man said, “There are no more people than Confucius.” “The Duke said, “Who? “The marriage was held and said, “Jiangxi Ma Dao, Fenyang Wushu, Xuefeng, Guantou, Danxia, and Yunmen. “The Gong Shu heard this and was not very clear about it, so he asked, “What’s the point? “The marriage said, “The Confucian door is indifferent and cannot be sorted out, and they all belong to the sage. “The Lord of the Yellow Emperor was deeply convinced. [1]123 This section of the great Taoism has spread the prosperity of Confucianism and Buddhism.The recurrence of the road, the disappearance and growth of the other reveals the wrong relationship between Confucianism and Buddhism as enemies. From the teachings to the Middle Earth, it gradually formed the integration and conflict between Confucianism and Buddhism. At that time, the church was prosperous, and the general public was swaying like a clan, seriously threatening the main position of Confucianism, creating a situation of “the Confucianism is calm and cannot be sorted out”. “The Confucian scholars are indifferent and cannot be sorted out.” It tells the story of Confucian scholars becoming Buddhists. This paragraph has another subsequent vocabulary, “The door is indifferent and cannot be sorted out”, which means that Buddhists enter the Confucian door. It is the only elite intellectuals who can truly believe in Buddhism and think about leading and determining the influence. “The Confucian door is calm and cannot be sorted out” is not only a reaction of real thinking and vitality, but also highlights the bitterness and helplessness of the Confucian door. At the same time, we alerted the elites in the thinking world to inspire the fighting spirit to compete with the short-term education to promote new progress in Confucian civilization.
At this day, the three religions of Confucianism, Virginity and Taoism have long become indispensable organic departments of the Chinese civilization. During the Tang and Song dynasties, the adsorption of the teachings on the common people, especially the pulling of cognitives, caused Confucian warning and evil. When you realize the serious nature of the problem, Buddhism or Buddha still refutes Buddhism has become a major problem that concerns Confucianism’s survival, life and death. Repelling Buddhism almost became the cooperative choice of Confucians at that time. From thinking to action, the anti-Buddhist movement witnesses and authority to weigh the inner persistence and advancement standards of Confucian elites.
Among the many Buddhist characters, Li Li of the Northern Song Dynasty appeared to be more protruding, with very personal characteristics and contemporary characteristics, becoming a representative figure at the forefront of Buddhist characters, and providing a lively Northern Song Dynasty sample for later generations to discuss the conflict between Confucianism and Buddhism. Li Lu’s Buddhist vanquishing in the prosperous Sui and Tang dynasties and the rejuvenation of Confucianism in the Song Dynasty darkened Ye’s reputation and embarked on the path of stardom step by step. Finally, he was in entertainment and discussed that his Buddhist vanquishing thought had a special and important academic meaning. Whether it is to stop Li Li’s academic disputes about whether he is anti-Buddhist or a Buddhist, or to deepen Li Li’s thinking research, through the main theoretical research, the point of exploration of his academic strength, or to understand the reconciliation of the conflicts between Confucianism and Buddhism in the Qing Dynasty, Northern and Song Dynasties, and sort out the implicit rules of civilization development, there are certain theoretical meanings.
1 Stand upright and determined to revive Buddhism
The teachings began to use the thinking process of Confucianism and Taoism at the beginning of their advancement in China, and the mutual understanding between different civilizations is a common phenomenon of civilization integration. There is no doubt that the teachings of the teachings have a strong moral character and borrow meaning, which also ignited the enthusiasm of Confucian intellectuals to absorb doctrines. In the Tang Dynasty, Korea increasingly created a Confucian political schema from Shun, Yu, Tang to Confucius and Mencius, and happiness came too suddenly. It awakened and comforted Confucian scholars, and became the main part of the transformation from the way of Confucius and Confucius to the way of Mencius. A cognitive person constantly ponders the respective advantages and disadvantages of Confucianism and education, and has opened up the deep communication, short-term cooperation and mutual cooperation between the two thinking levels. From the late stage Fan Yu and KoreaLi Ao, Li Li, European and Yang Xiu and many academic scholars all had the idea of repeling Buddhism. Many psychologists have been constantly suffocating between the Buddha and the Buddha, which has caused trouble between the times and future generations. The big waves wash away the sand, and the sinking ones are gold. There are not many Buddhas who have been enlightened, Li Li is the most meditation one.
Li Li (1009-1059), whose courtesy name was Taibo, was the chief teacher of Xujiang, and was the Nancheng of Jianchang Army of the Northern Song Dynasty (now from Nancheng County, Wenzhou City, Jiangxi Province). He was a family of thought, teacher and reformer of the Northern Song Dynasty. There have been large-scale debates about whether Li Li is a Buddhist or a Buddha. Hu Xing pointed out: “Li Li is the most powerful person in the scheming.” [2] 967 Some scholars believe that Li Li uses the practical learning throughout the world to fight the challenge of teaching. “The attitude towards teaching is the unity of Buddha and Buddha tolerance, but it is mainly about Buddha alignment.” [3] 44-45 The general belief in the scheming of Li Li’s sc TC:
