From the thoughts of metaphysics scholars such as Ji Kang, Ruan Ji, Zhang Zhan, Han Bo, Tao Yuanming and Justin, we can see that if metaphysics in Wei and Jin Dynasties was philosophical metaphysics of exquisite metaphysics, then Taoism at that time was folk belief and practical operation, which constituted an interrelated relationship. In this regard, Tang Yongtong has long pointed out: "China's alchemy and metaphysics are based on Taoist naturalism. During the Han and Wei Dynasties, the wind of talking prevailed and there were many translations of Buddhist scriptures, so Buddhism became independent from the devil and then talked about the mystery of purity and inaction. Among them, the key to evolution has two essentials: one day Buddha, one eye Tao. Benefiting from this change of meaning, it became the bulk of Wei, Jin and Hyunri. " Mr. Mou Zongsan also said: "Taoism works hard from the heart and gains something from sex. Whether it is a person who can't live without sects, who can't live without essence and truth, or a man of god, keeping quiet is from the heart. From then on, the quiet Xuanminggong began to reach the realm of harmony between man and nature, and the meaning of health care was taken from it. " This argument is very accurate. The substance and reality of Taoist ontology can be transformed into immortal art through the theory of health preservation and longevity. He also said: "Achieving immortality through cultivation is a Taoist school that comes by the way and has originated from the second meaning. Of course, the second meaning also goes through the first meaning. " He thinks: "Primitive Taoism never focuses on the second meaning, Ji Kang's theory of health preservation focuses on the second meaning, while Xiang and Guo Zhi's notes on Zhuang focus on the first meaning." This is the difference between philosophy and religion. Immortality through practicing medicine or taking medicine is artificial, not naturally internalized. However, regarding the relationship between metaphysics and Taoism as philosophy and religion has only relative significance. At that time, there were also philosophical works in Taoism, such as Zhouyi Shentongqi and Bao Puzi. If metaphysics emphasizes that the way to know things through language is cognition, Taoism emphasizes that the way to know things through practice is proof. The ultimate goal of both is metaphysical philosophy and belief. This determines that Taoism and metaphysics in the Wei and Jin Dynasties could not be completely interactive. For example, Ge Hong said in "Bao Puzi Punishment": "The world is thinner than that of Shen Han, Jia Lao and Zhuang Zishou ... As the Taoist saying goes, the high is high, the use is harmful, and the Liao is wide ..." The object of attack here is metaphysics in Wei and Jin Dynasties, which shows that Ge Hong is not ignorant of metaphysics in Wei and Jin Dynasties. As mentioned above, Wang Chong and Yang Xiong's thoughts are the forerunners and sources of metaphysics, while Ge Hong spoke highly of them and appreciated their thoughts. This shows that Ge Hong is in favor of metaphysics to some extent. In fact, according to The Book of Jin, Volume 72, Biography of Ge Hong and Biography of Shi Tong by Liu Zhiji, Ge Hong is also one of the confidants of metaphysics. But this statement has not been recognized by most scholars.

The initial spread of Buddhism, in order to expand its local influence, was attached to metaphysics, and Buddhism expounded Buddhism in the language of metaphysics. Because Buddhism became popular, combined with Taoist culture and attached to Taoism, there was a dispute between Buddhism and Taoism, and Lao Tzu said it was Hu. An Shigao and Zhi Zhi came from the Western Regions to translate scriptures, and Buddhism gradually flourished. However, "Buddhism was originally regarded as a kind of Taoism in the Han Dynasty, and its popular enlightenment behavior was similar to that of Huang Lao Fang in China at that time." The ancient culture of China was based on Taoism. During the Wei and Jin Dynasties, the metaphysics of Laozi and Zhuangzi flourished. "Alchemy and metaphysics are based on Taoist natural theory. On the occasion of the Han and Wei Dynasties, the wind of talking clearly prevailed and there were many translations of Buddhist scriptures, so Buddhism became independent from the alchemists and then talked about the mystery of purity and inaction. " So Prajna Paramita is similar to Laozi and Zhuangzi. Buddhism flourished in the Eastern Jin Dynasty, followed by masters from the Western Regions, and monks from China Temple gradually took shape. The study of Prajna is great, mysterious and wonderful. The most commendable thing is that Luo Shi came from the east, Fa Xian went west, Dao An was the founder, and Luo Shi opened the translation world. All the ten philosophers and four saints were first-class scholars who studied Laozi and Zhuangzi at that time. When the northern world was in turmoil, Hui Yuan lived in seclusion in Kuanglu, studied Prajna and Buddhism, advocated Tomi Pure Land and became an important Buddhist town in the south of the Yangtze River. After that, the translation of truth, only knowing the theory, Roche Faxian and others translated the law of ten thoughts, the law of five points and the law of four points. All the classics are well prepared. Since Seng Zhao Daosheng, China Buddhism has kept the original elements of conditional relativity in the theory of Buddha nature, while the factors of authenticity and eternity have increased unprecedentedly, because it has accommodated the Taoist understanding of regularity and reality. China Buddhism affirmed the existence of the real and innocent noumenon world, broke through the scope of Indian Buddhism, made up for the logical fracture of Indian Buddhism, and further deepened the understanding. In this respect, only in China-oriented Buddhism can Buddhist teachings truly reach a harmonious state and reach the highest level of Buddhist understanding of the universe and life. As a result, Buddhism became very popular. After Buddhism was introduced into the Eastern Han Dynasty, it was first attached to the Huang and Lao families, and it was attached to metaphysics in the Wei and Jin Dynasties. Buddhism gradually became independent in the Southern and Northern Dynasties, and developed to a high degree in the Sui and Tang Dynasties, forming various sects. Buddhist Prajna thought was introduced into China in the Jin Dynasty. Buddhists use the concepts and propositions of metaphysics to explain their thoughts, so that this kind of thought can enter the upper ruling class and the scholar class more easily and quickly. However, due to the excessive use of metaphysical concepts and propositions of Laozi and Zhuangzi to interpret the Prajna Sutra, Buddhism has been metaphysical to some extent. There are many factions in metaphysics, such as those who don't value anything, those who worship something, those who are independent, and so on. The influence of these factions has split Buddhism. During the Eastern Jin Dynasty, due to different understandings of Prajna, there was a so-called "six schools and seven schools" dispute in Buddhism. In the Eastern Jin Dynasty, although metaphysicists were proficient in Buddhism, they did not use Buddhist theory when interpreting Laozi and Zhuangzi. Taoism in the Southern and Northern Dynasties also began to absorb a large number of metaphysical theories of Laozi and Zhuangzi to construct theology. After the decline of metaphysics, it was inherited by Taoism, Prajna and Zen respectively.