Perceiving The Ideological And Literary Studies

Qi Song is a famous Zen Buddhist in Bei'song Dynasty, his thought contains the refute of Confucianism anti-Buddhism, the integration of Confucianism and Buddhism, the interpretation of Confucianism and the differentiation and analysis of Confucianism-prose relationship and the objective of writing ancient prose. So far the research in academic field is mainly about the integration thought of Confucianism and Buddhism, and so to know Qi Song's thought fully on the basis of academic research is necessary. Qi Song's thought contains many aspects, and this is closely related with the inter-changing process between Confucianism and Buddhism. Yet the thread going through his aspects of thought is the demand of reconstructing new order advocated by Confucianism and Buddhism.He refutes the words of Confucianism anti-Buddhism though HanYu's words, he thought the point of Daotong from HanYu is untrue, and HanYu confused Xin and Xing which from Chinese traditional point. HnYu's words just focus on Qing but Xing. Then he refutes the point of six classes and three enlighten and influences of HanYu by the story of Buddhism, he thought that the people would be better if they believe in Buddhism but HanYu did not think so. Of course, HanYu thought that the people believe in Buddhism could not get good luck but Qi Song did not think that which according to the history of Liang Dynasty.Qi Song's integration of Buddhism and Confucianism mainly embodies as following:the kingcraft of ruling the world is the same between Buddhism and Confucianism and is helpful for ruling; he compares the prevailing "five abstaining" of Buddhism to "five constant virtues" of Confucianism, and integrates and develops the two into "five abstaining ten goodness, six tolerance ten thousand actions" of Buddhism. He interprets Buddhism filial piety from the perspectives of righteousness, reason and conduct, puts forward the points of "abstaining from the filial piety fame, filial piety coming first, filial piety valuing honesty". He at the same time refers to mourning ceremony of Confucianism and constitutes mourning ritual for Buddhists; he combines metempsychosis of Buddhism with the thought of Confucianism weal and woe; he holds that these two schools'devout fast for blessing happiness is inter-related; and "the five blessing six best" of Buddhism is similar to the goodness-evil rewarding of Confucianism. He, from the perspective of ontic prescriptive, integrates "explicitness" and "fact" of Buddhism, and think "there's no two kings and things are unpredictable" from Zhongyong opens out the thought of universe formation is similar to "all laws comes from the mind" of Buddhism. Of course Qi Song, at the same time, he reacts to the questioning of Zen Buddhism and sticks up for the Zen tradition. From the angel of reconstructing new order, Qi Song refutes the words of anti-Buddhism, integrates Buddhism and Confucianism, make clear the skeptics of thinking Buddhism is the hindrance of reconstructing new order. Qi Song actively guide scholar-bureaucrats of Confucianism "Zen talking", and is helpful for the change from hating to talking Zen to willing to talking Zen, and finally influence Buddhism of Song scholar-bureaucrats'BuddhismQi Song's interpretation on Confucianism is evolved mainly in three aspects. He, through the means of remarks on Confucian's explaining scriptures, shows that classics of Confucius and also Five Classics also are all helpful about the way of ruling a country. No one is not indispensible. Qi Song makes use of gold mean to interpret the mighty sovereign and carries it into the three wits nine categories, and manifests in rules of rites and music. He thinks that ruling a country depends on the gold mean of mighty sovereign and, only by this means, is it helpful for the establishment of ideal political order. Last Qi Song thinks that the relationship between mighty sovereign and gold mean is the relation between the outside and the inside. Gold mean is "the extreme of rites and the origin of humanity", and it can be achieved by learning rites and music. When Qi Song discusses the disposition doctrine takes thusness mind as noumenon and thinks that human nature has no goodness or evil but emotion does. His discussion on thusness mind has much in common with that of Confucians. As for rebuilding new order, Qi Song thinks that "the doctrine of disposition and life" of Buddhism should be the final gist to refer to.Qi Song holds that articles should have both the human disposition and words disposition, and meanwhile the objective of writing ancient prose is to "extend goodness to dispute political cultivation" Qi Song's discussion about format-content relationship and the objective of writing ancient prose is more or less the same with Confucians. The differences lies in the connotation of Qi Song's "human disposition", which refers to not only the Confucianism "five virtues", but also the thought of Buddhism. The Ancient Prose Campaign is the first step of the rebirth of Confucianism in Song Dynasty. But "returning to the three era" is the leading concept of Ancient Prose Campaign and from the perspective of rebuilding new order, Qi Song's interpretation and Confucianism is quite the same. The spreading of his thought is, in a degree, due to his styles, his sharp viewpoints and grand vigour, his flow of meaning and reasoning, going through the ancient and persent which are natural, vivid and fluent. His style is concise but not simple, similar to style of Song Dynasty, is easy to be accepted by people. Compared with his prose, Qi Song's poems is mainly about natural beauty and remote living. His words have the hue of blandness and can arouse the mild conception. His style of poems is mainly bland and shows clearly the quality of a poet monk.