＜牟子理惑論＞作為中國佛教史上第一波儒、釋、道會通其所引用典籍之研究=Using Mouzi's Lihuolun to Be the Quotation Research of Ancient Books for the First wave of Fusion of Confucianism,Buddhism, and Taoism in Chinese Buddhism History
In Mouzi Lihuolun, you can not see any Buddhism language applied to expound Buddhism principles. However, its quotes were from the source of Buddhism、Confucianism and Taoism literatures including ：Xiu Xing Ben Qi Jing、Buddhist scripture of Six Fixed Ways(or translated as Liu Du Ji Jin)、Zuinbanchigin、Fanmoyugin、Foshochigogi、Puyaugi、Wukuchanggigin、Foshodabannihuanjin、The Sutra Forty-two Chapters、Shiao-Gin (or translated as Filial Piety Classic）、Men-Zi (or Mencius)、Zhou-Yi. Si-Chi、Shan-Shu、Zhuang-Zi、Lun-Yu (or translated as Confucian analects)、Yu-Zan Lun、Shi-Gi、Yen-Tia-Lun、Yua-Fu-Shi-Gi、Yen-Sha-Ger-Chi、Lu-Shi-Chen-Chou、Kon-Zi-Gia-Yu (or translated as Confucious’ Parental Instruction)、Ho-Han-Shu... and so on. It is the earliest literature found to be putting through the fusion of Confucianism, Buddhism, and Taoism. During the course of dissemination and developing process in China, Buddhism had always been in the complex relations of conflictive and harmonious situation with Confucianism and Taoism. This kind of mutuality and dependable relations of Buddhism, Confucianism, and Taoism constitutes the vital contents of Chinese academic culture and thoughts at its development stage after Han Dynasty. At the time when Buddhism was initially introduced to China in Han Dynasty, the people thought that it’s the deity yellow, celestial being’s technique. Even after people had a further understanding on Buddhism in late Eastern Han Dynasty, the ordinary scholars still repelled to accept it. In Mouzi’s time, common educated people were all familiar with Confucianism and its classics. However, for the sutras came from India, people were smatter about it and even thought that its righteousness principle disobeyed the teaching of Confucianism. Thus, people who defended for traditional moral principles proposed to censure and question on Buddhism and the topics were: filial piety concept, spirit exist or die out after pass away, differences on manners, donation concept, and the basic necessities of life in living including food and clothing topics, Taoist’s Breatharianism behavior, drinking wine and eating meat topics, and also the sectionalism and nationalism issues with outside tribes’ culture influence. Mouzi Lihuolun quoted literatures of Confucianism and Taoism and applied examples trying to clear doubts for those people who were having questions on Buddhism. This is where the arguments started on Confucianism, Buddhism, and Taoism. The whole thirty seven questions in Mouzi Lihuolun can be divided into 4 sessions: 1. First, using Confucianism to question Buddhism and then applying Confucianism or history literary references to explain Buddhism. 2. Second, using Confucianism to question Buddhism and then applying Taoism to explain Buddhism. 3. Third, using Taoism to question Buddhism and then applying Taoism to explain Buddhism. 4. The last, using Taoism to question Buddhism and then applying Confucianism or history literary references to explain Buddhism. Lihuolun reveals its Buddhism characteristics through the texts in the first and the twenty-first que
