First of all, the overall theoretical crystallization of Confucius is the doctrine of the mean. The simple explanation is that everything in the world is immaterial, because everything in the world can be pushed forward, from who planted the tree in front of the door to the cosmic galaxy starting from BIGBANG. However, when everything is deduced to the beginning, it is bound to be a transformation between existence and nothingness. The existence of things must be from scratch, but nothingness is nothing at all. How can nothingness create existence? But for Kongzong, everything in the world is out of nothing, and there is no fundamental entity, but there is fate. However, this kind of nothingness is not real nothingness. Born of fate, it is also a kind of existence. It just has no roots and no entities. Only by understanding the middle way between emptiness and existence can we realize the truth.
Youzong's argument also comes from the concept of nothingness. However, the crystallization of this concept is indeed the theory of eight senses, which is the basis of all things in the world and comes from eight kinds of human consciousness, namely, six senses of eyes, ears, mouth, body and mind, seven senses, six senses and eight senses. A tree is a tree because I think it is a tree, and it exists as a tree because of my cognition and the concept I imposed on it. Without my knowledge, everything in the world is like a tree.
Generally speaking, both of them are different conclusions drawn from emptiness. There is a name of a sect, which comes from the saying that only two people know each other, and appears in the quartering method derived from the theory of eight senses.