Philosophical Studies On The Zibo’s Yi-ology

There are four famous hierarches of Buddhism in late Ming Dynasty, including Zi Bo, Yun Xia, Han Shan and Ou Yi. However, Zi Bo does not have a clear succession of teachings, compared with the other three. He holds no prejudice among the Confucianism, Taoism and Buddhism, and treats the above three with broad mind. He is fluent in Confucianism, Buddhism, Taoism, and are very familiar with the various schools of Buddhism. What should also be appreciated is that he does not use its Buddhist thought to suppress the development of Confucianism and Taoism, moreover, he does not use the Zen thought to surpass the Tiantai Sect, the Hua-yen School and the Vijnaptimatrata School. The features of his thought are to make the utmost of the thought of Confucianism, Buddhism and Taoism. With these theories, he can explain the books of the above three and cultivating his own opened academic vision and interpretation’s angle."Zhou Yi" is the source of Chinese philosophy and is regarded as the classical books of Confucianism and Taoism. They both develop their own ideas from this book, and have conflicts on the issues of the belonging of "Zhou Yi". Then, with the fusion vision, he highlights the integrated society meteorological and research point of view in the late Ming period. So, we can regard it as the product of Buddhism and Yi-ology in the late Ming and early Qing period. It also makes the foundation for later monks, named Ou Yi, to study the Yi-ology from the Zen aspect.It is obvious that more attentions are given to the relationship between Confucian and Yi-ology, the relationship between Taoism and Yi-ology by the domestic and foreign scholars. There are less concerned about the relationship between Buddhist and Yi-ology. This phenomenon is decided by the research difficult from Yi-ology, Buddhist and the relative questions. However, these difficulties do not hold back the exploration of the relationship between Yi-ology and Buddhism. There are also formed a number of high-quality scholarly articles. For example, Xie Jinliang’s "the study of use Zen to explain Yi-ology" and Chen Jian’s "Zhen Ke argue Yi-ology". Then, we should view this problem from the whole development aspect. There are few scholars who study this topic. Certainly, there are less scholars can study the theory of Zhen Ke. By far, two domestic scholars have studied the relationship between Buddhism and Yi-ology of Zhen Ke from the aspect of Buddhism. The former wants to prove that the spread of Buddhism in China has entered the period of "anti-geyi" by Zhen Ke’s interpretation of Yi-ology. The later sorts out Zhen Ke’s works and make some conclusions of it. Above all, we can summarize the following points by studying the two scholars’academic views:they both are using the methods of comparative philosophy, focusing on the interpretation of Buddhism and highlighting the trend of Buddhist study angle.This article is from the angle of Yi-ology and tries to study the features and frameworks of Zhen Ke. So, we want to give out the theory of ontology, the theory of heart-mind, the theory of effort and the theory of state. On the ontological level, Zhen Ke solves the problems of the original questions, the becoming regulars and the developing regulars by the concept of "Impermanence". On the theory of heart-mind theory, Zhen ke use the concept of Confucianism’s heart, mind, feeling and the Zen’s method of "heart to heart" to explain the Gua and Yao in Yi-ching. All these reflect his "Gua represents the mind, the mind can effective because the lake of me","Yao represents the feeling, the feeling can be covered because the conscious of me" and "the heart is between the Gua and Yao, it can connect the nature and the feelings". On the theory of effort level, Zhen Ke holds the view of "From the feeling to the heart, and from the heart to the mind". On the theory of state, the states can be improved and surpassed by the words of "there are no regular between the sages and the commons". In Zhen Ke’s points of view, the sages and the commons are both people. They are different in the Illuminati and after in the period of knowing mind. So, it will also produce the difference among the sages, the gentlemen and the villain. Furthermore, the "Thai" can also demonstrate the ideal modality.In short, through the article of "interpretation of Yi-ology", Zhen Ke makes his methods and angles come into being. Buddhism is the basis of his theory, because the concept of "Impermanence" can be found in the theory of ontology, the theory of heart-mind, the theory of effort and the theory of realm. It has been the core part of his theory. At the same time, Confucian can be seen as the feature of his theory. He uses the relationship among the heart, the mind and the feeling to explain the Yi-ology. Then, he also uses Taoism to explain his theory. The concepts of Ji, Pending and not pending are all his methods. So, Zhen Ke achieves his goal of make the complete the Confucianism, Taoism and Buddhism. The "interpretation of Yi-ology" can be seen as the great works in the area of Buddhism and Yi-ology during the period of late Ming and early Qing. To conclude, after studying Zhen Ke’s works, we can know the fusion research sight of him. He is good at Confucianism, Taoism, Buddhism and Yi-ology, we should learn from him.