If we want to talk about culture and martial arts,
Let’s first talk about Chinese martial arts and culture: martial arts is an original inheritance of ancient Chinese defense and offense. Among ancient Chinese things, ancient metaphysical philosophy is generally All occupy a large proportion. This is true for calligraphy, music, medicine, and martial arts. Often the various disciplines are integrated and inseparable. As far as martial arts is concerned, it integrates Taoist yin-yang and five elements, Confucian benevolence, Buddhist forbearance and other philosophies, and is closely related to traditional Chinese medicine. This makes martial arts not simply a fighting skill, but a complex, constantly integrating and developing organism. Without the soil of traditional Chinese culture, martial arts cannot be called "martial arts". This is also the difference between Chinese martial arts and various foreign martial arts forms.
Therefore, learning Chinese martial arts is by no means simply learning the martial arts, but also the related culture. This is also the difficulty in learning Chinese martial arts. At present, traditional culture has been fragmented, which has hindered our understanding of the profound connotation of martial arts. Just like those who study traditional Chinese medicine today do not read the classics and often ask patients for CT scans and blood tests, there are many people who study Tai Chi who do not understand yin and yang, do not understand Yili, and do not study traditional Chinese medicine. We only know what it is, but we don’t know why it is so. It would be strange if martial arts does not regress. Therefore, although martial arts masters will appear now, it is difficult for martial arts masters and everyone to appear.
Abstract: Modern martial arts is losing the guidance and norms of humanistic ideals. It is very important to reconstruct the humanistic ideals of Chinese martial arts and how to realize them. Rebuilding the humanistic ideal of martial arts is a larger issue. After elaborating on the necessity of reconstructing the humanistic ideal of martial arts, this article examines Confucianism, Taoism, and Buddhism and their integration from the perspective of humanistic ideals and their implementation methods, aiming to provide some ideological basis and method reference for the reconstruction work.
Keywords: Humanistic investigation of martial arts; Confucianism, Taoism and Buddhism; practicing one’s form and fulfilling one’s nature; dealing with natural contradictions; transcendence.
Confucianism, Taoism and Buddhism are the mainstream of Chinese culture. Chinese martial arts are an integral part of Chinese culture as a whole. The thoughts of Confucianism, Taoism and Buddhism focus on education, while Chinese martial arts focuses on practice. Generally speaking, due to the practice-oriented nature of Chinese martial arts and the fact that culture has been valued over martial arts in the past dynasties, it should be reasonable for Chinese martial arts to accept the ideological guidance of mainstream ideological and cultural guidance.
There are many ways to study the influence of philosophy on martial arts. From philosophy to martial arts, one-to-one correspondence and direct discussion can make readers' thinking very clear; secondly, looking at philosophy from martial arts allows readers to find useful factors and reasonable values ??in philosophy, which is somewhat vague, but more real. The idea of ????this article is to look at philosophy from martial arts.
The influence of Confucianism, Taoism and Buddhism on Chinese martial arts is multi-faceted. Therefore, when looking at Confucianism, Taoism and Buddhism from the perspective of martial arts, the content is also multi-faceted. What this article touches upon is only from the perspective of humanistic ideals and their implementation. The humanistic ideal of martial arts is to realize the value of human life and find the meaning of human life in the practice of martial arts, rather than just using martial arts as a tool. The so-called humanistic investigation of martial arts is to examine the practice of martial arts as a process of finding the meaning of human life. Chinese traditional culture, especially the humanistic ideals and ideological logic of Confucianism, Taoism and Buddhism, is a reliable reference and important source of ideas for the humanistic pursuit of Chinese martial arts.
The humanistic ideal of modern Chinese martial arts should be the perfect combination and development of Chinese and Western ideas. This article discusses the ideological essence of Confucianism, Taoism and Buddhism from the perspective of martial arts humanistic ideals, which is only an important ideological basis and method reference in the construction of modern Chinese martial arts humanistic ideals. Establishing the humanistic ideal of Chinese martial arts and how to realize it is beyond the scope of this article. I hope readers can understand the author’s good intentions. This article only examines the thoughts of Confucianism, Taoism, and Buddhism from the perspective of martial arts humanistic ideals, and this is the purpose.
Modern Chinese martial arts pays too much attention to the value of its movement and ignores the pursuit of the meaning of human life during its movement. Therefore, it is necessary to reconstruct the humanistic ideals of Chinese martial arts and how to realize them. It is very important; for the reconstruction of the humanistic ideals of Chinese martial arts and their realization methods, investigating and understanding the humanistic ideals of traditional Chinese thought, especially Confucianism, Taoism and Buddhism, and their realization methods, although not the only work, is indispensable. Therefore, a humanistic examination of Confucianism, Taoism, and Buddhism in martial arts, that is, an examination of Confucianism, Taoism, and Buddhism from the perspective of humanistic ideals and their realization methods, is very necessary for the reconstruction of the humanistic ideals of Chinese martial arts and their realization methods.
1 The necessity of rebuilding the humanistic ideal of martial arts
As an important carrier of Chinese traditional culture, Chinese martial arts naturally has the function of aggregating and expressing China's mainstream thoughts, Confucianism, Taoism and Buddhism. However, just like many traditional cultural forms at the artifact level, due to discontinuities in the development process and the impact of modern Western culture, the movement forms and inner thoughts of Chinese martial arts have already had a lot of blindness. , a lot more impetuous. Chinese martial arts, which were originally an important means of cultivating one's moral character, have become more eager for quick success; Chinese martial arts, which were originally calm and profound, have become increasingly shallow. Chinese martial arts is developing into a purely Western-style sport. This terrible tool, Chinese martial arts, is losing the guidance and restrictions of the pursuit of traditional humanistic ideals.
Isn’t it bad for Chinese martial arts to develop into a purely Western-style sport? OK, of course. However, the development of Chinese martial arts into Western sports is not a complete transformation, but only a transformation of some functions, or even a new development path. The functions of Chinese martial arts cannot be simplistic. The national characteristics of Chinese martial arts cannot be abandoned.
So, what are the national characteristics of Chinese martial arts?
As for the national characteristics of Chinese martial arts, we can know it from the internal logic of Chinese philosophy, especially Confucianism, Taoism and Buddhism, and the investigation of the form of Chinese martial arts. The author believes that Chinese martial arts, which grew up in the context of traditional Chinese culture, is not only a relatively independent cultural form, but also an important carrier of the mainstream ideas of Chinese culture. Whether as an independent form or as a cultural carrier, its basic idea should be roughly the same as that of Confucianism, Taoism and Buddhism. The characteristic of Chinese martial arts is that Chinese martial arts is not just a sport, but like Confucianism, Taoism and Buddhism, it has its own ultimate concern for human beings based on the theory of human nature similar to Confucianism, Taoism and Buddhism. Therefore, the author believes that the national characteristics that distinguish Chinese martial arts from similar projects of other nations are the humanistic pursuits it already contains. The pursuit of humanistic ideals is the fundamental goal of Chinese martial arts, and it is also the norm and guidance for other functions of Chinese martial arts.
As an inherent form of traditional culture, what is the goal of Chinese martial arts in cultivating the mind and character? What kind of personality should Chinese martial arts cultivate? In what way should the personality cultivation of Chinese martial arts be carried out? To be more specific, what kind of concepts of fame and fortune, victory and defeat, gains and losses, etc. should be established in Chinese martial arts? How should the ethics of Chinese martial arts be constructed? What ideals does Chinese martial arts want people to achieve? Does the realization of this ideal lie in the process or in the result? How can introverted humanistic pursuits and extroverted sports practices be integrated? etc.
Seeking the realization of human nature inwardly through extroverted practice may be the basic idea of ????Chinese culture, and Chinese martial arts is no exception. So, how to understand the humanistic pursuit of Chinese martial arts along this traditional cultural line with Chinese characteristics in Chinese martial arts?
This problem is both traditional and realistic. It is said to be traditional because this way of thinking to determine cultural goals is traditional; it is said to be realistic because the understanding of human nature in today's era must be based on tradition and have modern and progressive value and significance. . In today's Chinese martial arts world, the appeal of martial arts is weakening day by day, and martial arts practitioners are becoming more and more utilitarian. This cannot be said to be a tragedy for the Chinese martial arts that has made countless Chinese people strive for it at all costs and regardless of fame and fortune. The author believes that reaffirming the humanistic pursuit of Chinese martial arts, rebuilding the humanistic ideals of Chinese martial arts, and restoring the inherent human charm of Chinese martial arts may be one of the important issues in contemporary Chinese martial arts, and it is also necessary to maintain the national character of Chinese martial arts.
To explore the humanistic ideals of Chinese martial arts, we must first understand the humanistic ideals of traditional martial arts. To understand the humanistic ideals of traditional martial arts, we must understand the humanistic ideals of traditional culture, especially the mainstream culture of Confucianism, Taoism, and Buddhism. In a sense, the humanistic ideal of Chinese martial arts, that is, how to realize humanity in sports practice or realize the value and meaning of life, can find different and partial suggestive answers in the thoughts of Confucianism, Taoism and Buddhism.
Among the three schools of Confucianism, Taoism and Buddhism, Buddhism has a broad mind that transcends personal life and death, gain and loss, honor and disgrace, Confucianism integrates personal values ??and social values, and Taoism The methodology of "naturally dealing with contradictions" that goes beyond conventional understanding and the integration of Confucianism, Taoism, and Buddhism should be very meaningful for the construction of humanistic ideals in Chinese martial arts.
2 The basic ideas of Confucianism, Taoism and Buddhism
The ideological line of Confucianism is a logical process of "human nature is inherently good - life is meaningful - practicing one's form to fulfill one's nature". Since human nature is inherently good and life is very meaningful, then practicing perfection in the social practice of life is a process of realizing human nature. It is naturally a process of realizing the meaning of life and gaining happiness in life. The author believes that this idea is the inner logic of Confucianism. Confucian practice proceeds along this line of thinking.
Human nature is inherently good, which is the starting point of Confucianism. Most Confucian scholars in history directly proposed the theory of good nature. As for Xunzi, who proposed the theory of evil nature, if we carefully analyze his original intention of proposing evil nature, we will find that his theory of evil nature is from another perspective, which further confirms the theory of good nature proposed by Confucian sages. Xunzi's theory of evil nature actually demonstrates the natural nature of human nature that is shared with animals. Xunzi's evil-natured human nature is not the same concept as the human nature described by Mencius and other good-natured theorists. The good human nature mentioned by Confucianism actually refers to the unique nature of human beings that distinguishes them from animals. Confucianism regards the human characteristics that distinguish humans from animals as human nature, which shows that Confucianism pays attention to and thinks about the nature of human beings, and shows that Confucianism has a high degree of trust in human culture.
Confucianism does not believe that everything in the world is perfect, but Confucianism is full of confidence in human civilization. Confucianism believes that life is very meaningful, and the meaning of life lies in serving society. Loving life and loving life are important prerequisites for the practice of Confucianism.
Since human nature is inherently good and life is meaningful, then people's pursuit of perfection and virtue in social practice is naturally the realization of human nature, and it is naturally a happy process. "Practice one's form to fulfill one's nature" has become an important ideological basis for Confucianism to realize the value of life.
As we all know, Confucianism separates human social nature as human nature, which is essentially a suppression of human natural nature, which has more subjective meanings. However, from a positive perspective, the Confucian way of thinking that regards human social nature as human nature is exactly the value of Confucianism. We cannot ignore human nature, but it is very important to appropriately limit human nature and explore human social nature, both for individuals and society.
The essence of Taoist thought is to provide people with a life methodology based on ontological understanding. It first discusses the essential characteristics of Tao as the ontology of all things in the universe, and then tells people how to behave according to the Tao. The ideological logic of Taoism is very simple, but its philosophical speculation is very abstract.
Taoists believe that Tao is the origin of the universe and the ontology of the universe. Tao exists before all things in the universe, and is present everywhere in all things. In other words, Tao produces all things and is also the essence of all things.
Tao, as the essence of all things, cannot be divided into two poles. It is the unity of bipolar concepts such as "existence and non-existence". "Nothing" refers to the determination of things, and means that the origin and ontology of all things in the universe are without any determination; "Yes" refers to the possibility of the development of things, and means that the origin and ontology of all things in the universe have no definite characteristics. The ontology has the possibility of developing in any aspect and with any nature. Tao is the unity of nothingness and existence. Tao is nothingness, Tao is existence, and existence is nothingness. Similarly, Taoism also tells people, "Everyone in the world knows that beauty is beautiful, but it is evil; everyone in the world knows that good is good, but it is not good." (Chapter 2) Good and evil, beauty and ugliness cannot be divided. Good is evil, and beauty is ugly.
Since Tao transcends the concepts of good and evil, existence and non-existence, good and evil, etc., then our understanding of Tao, that is, our understanding of the nature of all things in the universe, must transcend good and evil, existence and non-existence, etc. Bipolar concepts and avoid bipolar thinking. For anything, we must transcend the two contradictory aspects and correctly grasp the laws of development and transformation of things.
Of course, understanding all things beyond the two poles does not mean denying the existence of two poles in things, but just because the two poles are interdependent and constantly changing. "The opposite is the movement of Tao" is a high-level summary of the essential characteristics of all things in the universe by Taoists. Acknowledging the existence of two poles, but also transcending the two poles, may be the brilliance of Taoism in understanding all things in the universe.
Since the two poles of things are interdependent and constantly transforming, we must have the correct way to deal with the problem.
Specifically, because silence contains infinite possibilities of movement, we must maintain silence; because weakness contains infinite possibilities of strength, we must maintain weakness; because inaction contains action. infinite possibilities, so we have to do nothing; and so on. This kind of abnormal thinking method adopted on the premise of clarifying the laws of the transformation of the two poles of things may be the most advanced wisdom in the world.
Taoist wisdom and Taoist methodology are methods of letting nature take its course and following the trend. It is precisely because of the natural nature of its method that it shows its extremely powerful effects in aspects such as health preservation, body treatment, and dealing with affairs. The author believes that the Taoist method is to let things take their own course. There is no element of abstinence and no element of indulgence. It is natural. Of course, compared with the excessive indulgence of today's society, Taoism seems to be abstinence.
The ideological line of Buddhism is also relatively clear. "All dharmas are empty - all feelings are painful - practice contemplation of emptiness and become a Buddha" may be the basic idea of ????Buddhist understanding and practice.
Buddhism believes that everything in the universe, including humans, is the product of dependent origination. When conditions gather, they come into being, and when conditions disperse, they perish. All changes in the universe are impermanent, and impermanent changes must lead to the lack of self-nature in all things. People fall into the endless cycle of life and death due to ignorance and karma.
At the same time, Buddhism believes that everything in the world is painful. The suffering in the world is naturally a kind of suffering; the happiness in the world is also a kind of suffering in nature because of its impermanence and change and lack of self-nature. The Buddhist attitude towards life is negative and has an obvious tendency to be world-weary. Therefore, Buddhism regards transcendence from life and death as the ultimate goal of its practice of liberation. Although Buddhism also recognizes the retribution of good and evil in the cycle of life and death, Buddhism does not regard practicing good deeds and obtaining good rewards as its ultimate goal, but only as the basic conditions for human beings and the basic cultivation of transcending life and death.
The basic methods of Buddhist practice are precepts, concentration, and wisdom. Precepts are essentially a kind of moral cultivation; concentration and wisdom are the self-cultivation of a more subjective inner self-control consciousness. Relying on the self-control of people's conscious and subjective consciousness, the human mind can transcend all temptations in real life and enter a spiritual realm of self-improvement and self-intoxication. This may be the value of Buddhism.
Now science has discovered that desire is the source of social development, but sociologists have also discovered that desire is also the source of evil. In this way, how to use human desires to develop society and how to control human desires and reduce evil have become issues that scholars of all ages have pondered. Objectively speaking, none of the three schools of Confucianism, Taoism, and Buddhism completely denies the value of desire in practice, but they all pay more attention to the negative effects of desire and provide their own methods to control desire. There are some differences in the attitudes and methods of Confucianism, Taoism and Buddhism towards human desires: Taoism is about abstinence, Confucianism is about limiting desires, and Buddhism is almost ascetic. Naturally, we cannot completely agree with the attitudes and methods of Confucianism, Taoism, and Buddhism in treating desire, but we must clearly see that whether it is abstinence, restriction of sexual desire, or some degree of abstinence, they are all things that people cannot control. A tentative way to find happiness in life under the condition that desires are fully satisfied. These methods naturally have their negative effects on the development of society, but at the same time, we must understand that this is also an important means of human self-protection. These important means, no matter how developed the society is, have their irreplaceable role.
3 The fusion of Confucianism, Taoism and Buddhism
The fusion of Confucianism, Taoism and Buddhism is naturally inevitable in historical development and has to be completed in the context of social development. However, there are internal reasons for Confucianism, Taoism and Buddhism to merge in this way. As we said above, desire is the source of social development, so people cannot be without desires; at the same time, the development of productive forces determines the degree to which society satisfies people's desires, so people need to be able to have their own desires. controlled. The contradiction between the requirement of Chinese social development to stimulate people's desires and the requirement of social development to restrict people's desires determines that the three religions must complete a rough integration to a certain extent. In order to survive and develop themselves, the three religions had no choice but to start the merger of the three religions consciously, unconsciously, and willingly, although the degree of this merger was different in each school. The result of Taoism and Buddhism's attempt to annex the other two schools was that Confucianism remodelled and absorbed the essence of their thoughts that suited them and was driven off the political stage. The result of Confucianism merging Taoism and Buddhism naturally also caused a fundamental change in its nature.
From a cultural perspective, Confucianism, on the premise of establishing that "human nature is inherently good", hopes to cultivate people's love for life and a strong sense of social responsibility through the method of "practicing one's nature" , so that everyone has the morality of good nature, so that the ugly phenomena in society will naturally disappear. This Confucian way of thinking reveals the importance that Confucian scholars of all generations attach to human life and their full confidence in humanistic creation. Naturally, it also shows their partial understanding of human nature and their naive understanding of life and society. Life in this world requires people's passion for life, and even more so, people's unremitting pursuit of goodness. However, human nature can never be changed by idealized trust alone, nor can people's sense of responsibility to society alone. Inner consciousness can be formed. Human nature naturally has social attributes that are different from animals, but at the same time it also has its innate natural nature. Excessive exaggeration of human social nature, coupled with contempt and excessive suppression of human natural nature, will inevitably lead to the emergence of the alienation problem of human morality. Once morality becomes alienated, so-called morality becomes pseudo-morality and becomes a human disguise. This kind of alienated morality is even more terrifying than no morality.
Human development and social progress require human enthusiasm, active participation in construction and transformation, and good morals. This is a major factor in the recognition of Confucianism by the Chinese people. Through this kind of identification and participation, the Chinese experience the value and meaning of human life. However, it is precisely because Confucianism places excessive trust in people's consciousness that it often alienates people's morality and brings humanistic disasters to social progress. Regarding the alienation problem of Confucian culture, Confucianism itself seems to have no solution. In the history of Chinese humanities, Taoism has consciously shouldered this important task.
Taoism talks about the morals and methods of life from the perspective of personal cultivation. To be precise, the author believes that the essence of Taoist culture is a culture that "treats people by treating themselves". When it comes to treating the body, many people may feel uncomfortable and it seems to be derogatory to Taoism. In fact, managing the body is the foundation of being a human being, and it is also the foundation of caring for things and people. If you cannot protect yourself, why should you be a human being? Confucianism talks about progress and morality, which are necessary. However, in fact, the so-called progress and morality must be based on maintaining a healthy body, mind and personality. How can we make progress without a sound mind and body? Without a sound personality, how can there be morality? Taoists imitate the natural thought of inaction, and while cultivating the body and mind to protect themselves, they are always transcending the alienation caused by Confucianism's overemphasis on progress. Taoist thought starts from human nature and considers many practical problems in human society. It follows the line of thinking from the individual to the society but does not despise society, starting from improving the individual and then improving the society.
Confucianism and Taoism have profoundly thought about the different contents of human beings from different perspectives and constructed human life styles and life routes. Confucianism is both internal and external (although there is also the idea that "if you are prosperous, you will benefit the world, and if you are poor, you will be good for yourself", this is only based on its own opportunities, and its positive and enterprising consciousness is consistent), and attaches great importance to the value and meaning of life. Experience, Taoism is about external movement and internal tranquility. The body is moving but the mind is still. It pays attention to the balance and stability of one's own mentality (Taoist tranquility is for unrestricted movement and is the premise of movement. It does not deny the value and significance of movement). Do everything. With an attitude of attaching importance to life in this world and loving people's lives, Confucianism talks about progress, which provides realistic value and meaning for human life; Taoism talks about inaction, which provides the prerequisite and foundation for people's struggle and transcending the alienation caused by people's excessive progress. Transcendent cultivation methods. Taoism first and Confucianism later. Taoism is used in Confucianism, or it can be said that the body is moving and the mind is still, and seeking tranquility while moving is to be proactive and enterprising based on the cultivation of inaction, and to always maintain the tranquility and balance of the soul while being proactive. This is the best way to live in this world. lifestyle or method. "Empty one's mind, enrich one's belly, and guard one's weaknesses." Only by being strong and capable can one experience the value and meaning of life, remain invincible in active enterprising, and keep one's body and mind always in a healthy and happy state. .
Confucianism takes heaven and earth as its own responsibility and is proactive; Taoism takes personal cultivation as its premise, and always runs through the basic idea of ??"inaction" in life practice, accumulating the capital of life. Confucianism and Taoism complement each other and build an indescribable paradise of life for the Chinese people, allowing traditional Chinese people to constantly surpass themselves in their active progress.
Of course, Taoist transcendence is essentially a transcendence of real things and real methods, and is based on confidence in human life.
Although Taoists are very aware of the natural laws of the universe, they do not overemphasize the irreversibility of natural laws. Instead, they spend their energy on "emptying their hearts and filling their bellies" and then "knowing their maleness and guarding their femaleness". "In the inaction method. This Taoist transcendence is extremely valuable. However, this kind of Taoist transcendence is also limited, and is limited to transcending some specific alienation problems that arise in life in this world. Taoist transcendence is based on attaching importance to life in this world and loving life. In contrast, the transcendence of Buddhism is the transcendence of human life and human life.
Buddhism teaches that all things are empty from the perspective of dependent origin, thereby breaking people’s attachment to all things in the world, especially human life. Even human life can be detached, what else in the world cannot be let go of? Compared with Confucianism and Taoism, Buddhism appears to be broader. Looking at Buddhism from a philosophical perspective, Buddhist practice is to break all attachments through the subject's conscious awareness, making oneself the master of one's own soul, and gaining complete spiritual freedom. Its essence is a transcendence of real life. This kind of transcendence in Buddhism is the most complete for human beings. Even if human society has fallen into an unbearable state, Buddhism will make people calm and spiritually free. From this perspective, Buddhism is the most thorough way for people to obtain psychological peace and spiritual happiness. Of course, the most thorough Buddhist view of practice has completely negated the value and significance of progress in life in this world. The transcendence of Taoism is only "selflessness", "no waiting" and "nature". From the perspective of Buddhism, it is still an incomplete conditioned method. The transcendence of Buddhism is the complete "selflessness of all dharmas". From this perspective, that is, from the essence of the ultimate goal of Buddhism - becoming a Buddha, Buddhist transcendence is a breakthrough extension of Taoist transcendence. Perhaps it is precisely because of the unique humanistic spirit of Buddhism that it makes up for the shortcomings of traditional Chinese culture in not paying enough attention to issues of life and death, and provides a new perspective for people to examine real life.
It should be noted that after the Sinicization of Buddhism and its gradual transformation into Chinese Buddhism, the nature of Buddhism has undergone great changes. The main change is from simple transcendence to the combination of transcendence and joining the world. One direction transformation. Fundamentally speaking, Buddhism is transcendental, but the basic practices of Buddhism, namely the five precepts and ten virtues of Buddhism and other basic laws, are essentially the strengthening of the moral norms advocated by Confucianism. Confucian morality stems from confidence in people's good nature, while the content of Buddhist ethics is consistent with Confucianism in many ways, but the reasons that motivate people to implement it are different. Unconscious people will not consciously abide by the rules they should abide by because of Confucian trust. However, Buddhist believers who yearn for happiness in the next life will consciously abide by these rules for good. Confucianism and Buddhism start from two aspects: inner consciousness and external restraint, so that people can willingly abide by the moral norms they should abide by. Therefore, Sinicized Buddhism has essentially the dual effects of extending the transcendence of Taoism and strengthening Confucian morality.
In fact, the internal logic of Confucianism, Taoism and Buddhism has one thing in common, that is, its practical significance lies in transcending oneself. Whether it is the characteristics of sex expressed by Confucianism, the state of Tao expressed by Taoism, or the realm of emptiness expressed by Buddhism, they are actually the results of human abstract thinking, and are a way that humans design for themselves to encourage them to constantly surpass themselves. Exceed your goals. However, the same pursuit of transcendence has different levels. Confucian transcendence stems from Confucian trust in people's moral consciousness. It seeks a kind of transcendence of human nature in practice. Taoist transcendence is not as simple as Confucianism, but pays attention to reality. Under the premise of life, it originates from the trust in people's wisdom in life, and seeks a kind of transcendence of people's small wisdom. Its purpose is to seek the great wisdom that is the prerequisite for doing things in real life; and Buddhism Transcendence is based on the premise of despising real life and stems from the unswerving belief in Buddha. It seeks the transcendence of real life, and its purpose is to obtain the greatest wisdom in the universe for liberation.
From the perspective of the way of doing things in real life, the integration of Confucianism, Taoism and Buddhism is very meaningful. Taoist inaction is based on transcending existence and non-being, transcending good and evil, "emptying one's heart, filling one's belly, guarding one's weaknesses", maintaining a tranquil mind, silently accumulating strength, and showing weakness to others, which seems to be the first step in doing things for others. It provides a permanent reminder; Confucianism's practice of one's nature and Buddhism's diligence in doing good, from the perspective of the meaning of life, emphasize being a person for the sake of doing things; Buddhism's view of the void leaves infinite space for all the setbacks that people may suffer. Sleeping space.
The unintentional and natural fusion of Confucianism, Taoism and Buddhism has obvious practical value and methodological significance.
From the perspective of the specific methods of Confucianism, Taoism, and Buddhism, the three religions themselves are overlapping and complementary; however, from the perspective of its internal logic, Buddhism pursues becoming a Buddha, while Confucianism and Taoism pursue Entering the world to realize the value and meaning of life, the two seem to be incompatible. However, an in-depth examination of the historical integration of Confucianism, Taoism, and Buddhism without violating their basic teachings reveals that it is inevitable for the three religions to merge to form an integrated concept of existence. The most thorough practice method of getting rid of attachments is "no thought as the sect, no form as the body, and no abiding as the foundation", so that the practice of practicing body and mind pursued by Confucianism is no longer in conflict with Buddhism; at the same time, Buddhism Getting rid of attachments can also naturally relieve frustrations in the world. The Taoist strategy of letting nature take its course in entering the world of "treating people first and taking care of others later" is essentially a naturalization and methodization of Confucian behavior, and it will not become the evil behavior that Buddhism insists on opposing. Zen Buddhism, which is almost synonymous with Chinese Buddhism, is actually a naturalist that has different arguments from Taoism but has somewhat similar practice methods. Naturally, Taoism will not go too far with Buddhism's method of breaking away from attachment and seeking within. Accusation. In this way, it has become a logical thought and logic for the three religions to merge and do things in the world with a worldly mentality.
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