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Judging from the relationship between Su Shi and Wang Anshi and Buddhism and Taoism, Su Shi accepted the influence of Buddhism and Taoism earlier, but Wang Anshi didn't think Buddhism and Taoism were particularly worth learning in his early years, and he could also find the reasonable components of Buddhism and Taoism in Confucianism, so he didn't indulge in heresy (answer to Chen Shu). In his letter to Gu, he thought that all hundred schools of thought's books should be read, because they are helpful for understanding Confucian classics and can be the auxiliary wings of Confucian classics. He wrote: "The world has been cold for a long time, and it is not enough to know the classics just by reading them. Therefore, a book written by a hundred philosophers, as for difficult classics, simple questions, materia medica and novels, can be read everywhere, and peasant women workers can ask everything, so they can know the general idea and have no doubt. Instead of being a saint, it is better to cover the difference between future generations and former kings. " In other words, although Confucianism is very different from heretics, there are many similarities. Therefore, reading hundreds of Buddhist scriptures is beneficial to understanding Confucian classics. This is the attitude that Confucianism chooses a hundred schools of thought, but in the discussion of early practical academic thoughts, there is basically no shadow of Buddhism and Taoism.

In fact, Wang Anshi's early thoughts were mainly formed under the influence of Mencius and other Confucian thinkers, and its core content was the theory of human nature, which had a great influence at that time and opened a new academic trend of the times. As his disciple Cai Bian said in Wang Anshi's Biography: "Since Wang Ze was exhausted, the country is different and the family is different. From Han Dynasty to Tang Dynasty, its origin was deeply immersed. Song Xing is rich in cultural relics, but he doesn't understand the truth of moral life. Wang Anshi chased Yao and Shun for three generations, and Yin and Yang were out of reach day and night. At the beginning, he wrote tens of thousands of words in Miscellaneous Notes, and the world said that his words were comparable to Mencius. Therefore, people in the world began to look at the end of life in the original moral sense. " Those who oppose Wang Anshi do not deny that his knowledge is "the study of human nature". For example, at that time, Chen ZZ wrote "Zunyao Ji" and attacked Wang Anshi's "Rilu" as a fake book. In the preface, it is said that "I heard that the so-called morality of the former king is just a matter of life", which is the essence of Wang Anshi. Three Classics, Confucius said, and daily records are all the principles of life. , Qi, Deng Xunwu, etc. , pure-hearted, practical. The so-called "great achievements" are just the principle of being a man; His so-called "following narrative" is also a matter of life; Its so-called "one virtue" is also based on the principle of life; His so-called "people with the same customs" are also the same as life. The reason why people are not used to life is called vulgarity. People who are obsessed with vulgarity run away, and those who are resentful of learning are angry. Therefore, since Bian and others used things, all the so-called people in China have made lives. I still shake when I can't get it. "("Post-Xiao Hearing Record "Volume 23) Here, Chen Zygomatic described all the thoughts and theories of Wang Anshi and his later studies as" the principle of life ". Zhao Bingwen of the Jin Dynasty also said: "Since the prosperity of Wang Anshi's learning, the scholar-officials have not talked about his moral life, but have not known the truth of his honest practice. The cover is to teach the world with' popular learning'. The cover of "Daoism" also includes the study with China as the right position, benevolence as the caste, and being ignorant of the old Buddha. Its cover is better than the study of classics. This must be known. "This paper not only reveals the essence of Wang Anshi's study of Buddhism and Taoism, but also directly links it with Taoism in order to compare it with the traditional study of exegesis and annotation. The above-mentioned people think that Wang Anshi set off a new academic trend in the era of Life and Morality, but his disciple Cai Bian thinks that the great social repercussions caused by Wang Anshi's Life and Morality began in the Qing Dynasty, while others evaluate the influence of Wang Anshi's theory from the characteristics of his entire academic course, including his later theory, which was influenced by Buddhism and Taoism, so his theory of Life and Morality also has the color of Buddhism and Taoism. This is of course a critical tone, which is completely different from the appreciation attitude shown by his disciples who started from Wang Anshi. Another of his disciples, Lu Dian, was influenced by this book and the later biography of Hong Fan, and was willing to return to his school. Lu Dian wrote in "The Epitaph of Fu (Ming Confucianism) Jun Fu": "Jia You, Zhi Ping ... If Ming has not been crowned, I am young. To the south of Huaihe River, the bachelor doctor's study of stability is in doubt. When it comes to Gong Jing's Miscellaneous Notes of Huai Nan Zi and his Biography of Hong Fan, my heart is lonely. So I am willing to sweep Mr Linchuan's door. "Lu Dian said in the first volume of Taoshan Collection, Yi Yun and Li Zhigang's Views on Huang An:" I remember that I was stationed in a thousand riders yesterday and had nothing to do with others. "Sometimes the weir races on the pillow, the book lies down and suddenly starts to walk, and it is still singing. All beings are full, just like a lush grass giving birth to a mausoleum. It's not only too late for Xuechi Goose to play pictophonetic puzzles. When Yuchu heard the wind and wrapped the grain, he would like to be Dr. Bentham. "

As can be seen from Cai Bian's evaluation, Wang Anshi became famous in his early years, that is, during the Qing Dynasty, because of ZaShuo, a book full of Confucianism. The influence of this book was not diminished during the reign of Zhiping, and it became a chapter of Wang Anshi's academic circle at that time together with the biography of Hong Fan. This can be seen very clearly from the records of Lu Dian.

Wang Anshi had a great influence in academic circles in his early years and was famous. Huainan Essays mainly discusses the truth of life and morality. It is a work imitating Mencius, so it has not been influenced by Buddhism and Taoism. It can be seen that Wang Anshi's early study of moral life is fundamentally different from his later study of absorbing nutrition from Buddhism and Taoism and constructing moral life. The study of moral life developed and expounded in the early period of Confucianism had an important influence, among which the theory of human nature around the study of moral life became a mature thought in the years of Zhiping, which had a great influence on Confucian scholars.

Regarding Wang Anshi's attitude of drawing a clear line between his own thoughts and heretical thoughts, we can also see clues from his earliest and most important existing article on Confucian views, The Preface to Sun. He wrote passionately: "However, when it comes to time, however, everyone is also a gentleman. But, if not selfish, what is the way of being a saint? A gentleman who is poor will fall, not lose himself and follow the times, but he will not win the battle with the times. Therefore, if his ambition succeeds, the time-varying way is backhand, and the skill is refined, and his ambition is fixed. When it comes to Yang and Mo, there are others. When you get old, if not, Han Yu's is just that. Such as Meng and Han, it can be said that they are skilled and determined, and they are not used to win the road. I can't take pity on you, so the effect of true Confucianism is not in vain in this world, but it is also outstanding for everyone. Oh! Look at the world, you are wearing a crown and a big skirt, you sit and talk, you get up and follow the trend. If you don't take Meng Han's heart as your heart, are you different from others? " Wang Anshi shows here that there is a fundamental difference between the Confucian way and Echo Yang's explanation of old age. People with lofty ideals should take the heart of Meng and Han as their responsibility, and don't become a mediocre person who keeps pace with the times.

Of course, Wang Anshi kept a certain distance from Buddhism and Taoism in the study of life morality, which does not mean that he held a completely negative attitude towards Buddhism and Taoism. On the contrary, he can adopt a rational attitude towards the part of Buddhism and Taoism that is consistent with Confucianism. Wang Anshi wrote in "Answering Chen Shu": "The book of Zhuang Sheng is divided into lives, which is close to saints. Since it is unwise, it is impossible to achieve this. Wise men, reading the words of saints, are enough to achieve this. If you are trapped in Zhou Zhi's theory, there will be chaos. " Zhuangzi is close to the Confucian sage in this respect, but if he thinks that Zhuangzi is close to the Confucian sage in this respect, then he will indulge in his theory, which will be very harmful. We should not only see that Zhuangzi Thought is wrong as a whole, but also see that reasonable elements in Zhuangzi Thought can be found in Confucianism. Therefore, we will not fall into Zhuangzi's erroneous ideas, but have a correct and objective evaluation.

In the book "Answering Korea" written during the Zhiping period, Wang Anshi also said: "Confucius went to Lu and was considered rude by insiders, but Confucius wanted to commit a small crime. Those who also commit minor crimes only rely on kindness. Ceremony, body also; Wisdom, who knows this; Believe, believe this person also. Confucius said:' Take Tao as the aim, virtue as the basis, and benevolence as the basis. But not as good as benevolence, righteousness, courtesy, wisdom and faith, so. Yang Zi said:' Tao is based on Tao, morality is based on Tao, benevolence is based on people, righteousness is based on Tao, courtesy is based on body, and heaven is also good. Together, it's muddy, but apart, it's scattered. One person, you have a suit. Lao Tzu said,' If you lose your virtue, you will lose your virtue; if you are benevolent, you will be righteous; if you are polite.' Yangzi's words are consistent, and Laozi's words are separated, so it's different. It is well known in Korean that "Taoism has a gentleman and a villain, and it has the virtue of good luck", but benevolence and morality are different, which is ignorance of morality. Guan Zhong's nine ministers, a broad sky, the so-called great man of heaven by Mencius; You can't be as honest as an adult. This Confucius is called petty. The words are appropriate and not contradictory. "Here, Wang Anshi's evaluation of Lao Tzu showed a quite tolerant attitude, that is, Lao Tzu just didn't regard moral benevolence and righteousness as a whole like Confucius and Yang Xiong, but from their differences, but he paid no less attention to morality than Confucianism. Obviously, Wang Anshi seems to have a conciliatory attitude here. However, from the evaluation of Han Yu, it can be seen that Wang Anshi's criticism of Han Yu's view of separation of virtue and benevolence is actually a criticism of Lao Zi's view of separation of virtue and benevolence. Because Lao Tzu is a layman, his criticism is much more euphemistic than Han Yu's. But I still hold a critical attitude towards Laozi's thought as a whole. This is also Wang Anshi's general attitude towards Buddhism and Taoism before the political reform. With the passage of time, Wang Anshi's attitude of total exclusion softened more and more, so that during the political reform, his thought changed into acceptance of Buddhism and Taoism.

From the above analysis, it can be seen that Wang Anshi's articles are completely based on Confucianism, which has played a great role in the study of moral life by Confucianism, thus causing great repercussions in academic circles, so that he became a famous scholar for a while. In the academic course from then until the reform, Buddhism and Taoism were gradually involved, but they were still mainly critical, only affirming some cultivation methods and superficial statements.

We investigate Su Shi's thoughts and find that Su Shi, as a new rookie, is of course Confucian, which can be reflected in his early works such as The Doctrine of the Mean. However, his thoughts quickly merged the elements of Buddhism and Taoism and became a family of his own.

Su Shi is good at writing argumentative essays. In his early years, he wrote historical reviews in the habit of strategists in the Warring States period, but there were also unreasonable comments to attract attention. For example, in "On Jia Yi", it is considered that "Jia Sheng is too big and too small to know his talents", and in "On Fan Zeng", it is proposed that Fan Zeng should kill Xiang Yu's men. Su Shi also wrote many classics in his early years, concentrated in 25 articles such as The Doctrine of the Mean, which was published by Jiayou Institute for six years (106 1). Su Shi was 25 years old at that time. Su Shi's three works, The Doctrine of the Mean (upper, middle and lower), have distinctive Confucian characteristics. Under the background of Confucianism that the golden mean contains the theory of life morality, Su Shi put forward his own unique opinion: "There are too many ways to understand!" As for its author, it is obscure and unreasonable; As far as its weakness is concerned, sweat is too dispersed to be detected. Its disadvantages began with Confucian scholars in all previous dynasties, who sought to be holy and got nothing, so they became unknowable, and almost all later generations were famous for me. Later Confucian scholars, seeing that it was difficult to know, thought that there would be further research on Taoism, but they were ashamed of their incompetence, so they said: nature. Bully each other, get used to each other. And the way of being a saint is far away. Zi's The Doctrine of the Mean holds that all Confucianists are ancestors. Hey, honey! Who thinks that he is also a disciple of the people? "As for the doctrine of the mean, Su Shi criticized the wrong view of Confucianism in The Doctrine of the Mean, and then put forward his own different view in The Doctrine of the Mean:" The sage's way is to attach importance to human feelings. "In Su Shi's view, the theory of life morality is vague and unknowable, so saints rarely talk about sex and heaven. In fact, the sage's way is not unfathomable, but out of simple and understandable human feelings. In this way, Su Shi put forward his "emotion-oriented" thought. Although this was Su Shi's early thought, as a basic content of Su Shi and even the whole study of Shu, the theory of emotion-based has been maintained and developed in later thoughts and has not given up. Based on the theory of emotion, Su Shi believes that benevolence, righteousness, courtesy, wisdom and faith all develop from people's basic feelings. Taking the formation of "ceremony" as an example, he said: "Today's husband teaches the five permanent members, and only ceremony is strong. What is this? Human feelings are bad for leisure and bad for hard work. Today, I will also make them afraid to stand on their backs. I will give them a hundred thanks as a gift. Human feelings are not about being rich, but about being poor. Today, I will also make them dare not respect themselves, and I will give them a retreat as a gift; It is convenient to use utensils, but it is expensive to sacrifice them; It is convenient to insult clothes, but wearing a crown is expensive; Mourning for its speed has been extended for three years; Enjoy it, but not all day; This ceremony is for the strong, because it is too much for the last person. I think in the opposite direction, too, okay? Today, I think that it is better to be safe than to be safe, to be safe than to sit down, to sit down than to sit down, to sit down than to sit down, to suppress servants, and to keep suppressing servants, I will be ignored naked, and I will be sick! My husband is not the only one who is sick. Every woman in the world is sick. If he is ill, it is inevitable. From this point of view, it is a prostrate admirer, born between unwilling to be naked. Is it true that the so-called strongman in the world will be born from something only if her husband is proud and admired? It is clear where it comes from and push it to the extreme. "It seems that it is beyond the reach of courtesy. In fact, its root is also the human feeling of' unwilling to be naked'. This is a realistic human feeling. It seems that the ceremony that has nothing to do with human feelings is also stipulated out of human feelings, so other benevolence and wisdom are undoubtedly closely related to human feelings.

In the next part, Su Shi distinguishes between the meanness of a gentleman and the meanness of a villain. He said: "I think moderation is still difficult, so there are villains." This is also based on human feelings, thinking that the starting point of the doctrine of the mean is human feelings, not as mysterious as villains. Continue to develop from this, and you can reach an incredible height. "and pushed to the extent that saints can't" and "can't". Generally speaking, Su Shi opposes the theory of empty talk about life and morality in the above three "golden mean", and advocates self-cultivation based on realistic human feelings. This is also aimed at the empty talk style of study that did not talk about life and morality at that time. Some scholars think that Su Shi does not talk about life and morality, but only advocates the theory of emotion-based, which is obviously not comprehensive and is a biased conclusion that does not examine the whole picture of Su Shi's academic thought. It can be clearly seen from Su Shi's later concentrated exposition of his life morality in Dongpo Yi Zhuan that his attitude towards life morality was no longer biased and antagonistic when he was young, but he actively intervened and thought, and put forward his own unique theory of life morality, which guided his daily life and work, and made him spend a difficult time in his life and promoted the development and success of his career. It can be seen that Su Shi's theory of life morality is not only a dead letter, but also a powerful ideological weapon, which has been tested by practice and shows great vitality. Of course, Su Shi's later thoughts did not oppose the theory of life morality and the theory of emotion-based, or adopted a posture of which is more important, but organically integrated the two. Humanism is the basic respect for oneself and others, which can lay a good realistic foundation for experiencing a higher life morality. Without basic respect for human feelings, everything is empty talk. It can also be seen that Su Shi's theory of human feelings has a simple color of human rights and democracy, which is very valuable for a medieval scholar-bureaucrat.

Su Shi's theory of moral life in his later years absorbed Buddhism and Taoism and was expounded in Dongpo Yi Zhuan. From the letters Su Shi wrote to his friends, we can see that he completed the writing of this book during his relegation to Huangzhou, and constantly revised and improved it in the following years. Of course, this interpretation embodies the painstaking efforts of three Su Shi, but from the point of view that Su Shi devoted the most painstaking efforts and was finally completed by him, it is also reasonable to attribute it to Su Shi. It mainly embodies Su Shi's thought, so it is considered that what Su Shi did is more necessary and reasonable academically. Compared with previous Confucian classics, Su Shi's works are more prominent in his integration of Buddhism and Taoism. Judging from the fact that this kind of fusion thought can better reflect the characteristics of Su Shi's thought and its influence on the academic circles, it should be a sign of the maturity of Su Shi's thought. Therefore, Su Shi's thought of combining Confucianism, Buddhism and Taoism is the most influential first, not his historical theory and Confucian classics before he relegated Huangzhou.

Of course, Su Shi's absorption and learning of Buddhism and Taoism was manifested in the early stage, but its manifestation did not appear in the form of interpreting classics, but expressed his understanding and admiration of Buddhism and Taoism in the form of poetry. Su Shi, a young bureaucrat who has just been awarded six years in Fengxiang House by the imperial court, not only lacks the complacency of fame and fortune of ordinary people, but also points out the impermanence and fate of life with the origin of heartless things with precocious insight after performing the most unbearable "Love Leaving Bitterness" with his brother Su Zhe, and endows the poem "Missing a Son in Mianchi" with: "Where are you ignorant of life?" It should be like Hong Fei stepping on snow mud; Fingers and claws were accidentally left in the mud. What did Hong Fei do? The old monk is dead and has become a new tower. There is no reason to look at the old topic with a bad wall. Remember the rugged past? The road is long and sleepy. "This poem by Su Shi embodies the Buddhist understanding of" living without a fixed place ",that is, the mind can't live in a certain place, but sometimes it has to move, thus cultivating an understanding and detached outlook on life. And this kind of careless thought, which is immortal and regards everything as everything, is exactly what Su Shi tried to construct after his relegation. In this sense, Su Shi's philosophical thought has a tendency to integrate Confucianism, Buddhism and Taoism from the beginning, and only later did he consciously resort to the pen and decide it in the form of words. This is also very different from Wang Anshi. In his early years, Gai Anshi stood completely on the position of Confucianism and of course showed a critical and even exclusive attitude towards Buddhism and Taoism.

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Su Shi, a talented young man who stood out in the Jinshi examination, caused a sensation in Beijing with his literary talent and argumentative ability. Under the background of Confucianism occupying the examination room, students all regard learning Confucianism as a stepping stone to publicize the name of the examination room, and Su Shi's talent is of course expressed in the form of Confucianism without exception. Therefore, Su Shi's early thoughts were mainly based on Confucianism, which can be clearly seen from the chapter of the Doctrine of the Mean. Of course, we say that Su Shi's early thoughts were mainly Confucianism, which does not mean that Buddhism and Taoism were not involved in his works. On the contrary, Su Shi expressed his understanding of Buddhism and Taoism in the form of poetry. Confucianism, Buddhism and Taoism are not well integrated. But even if Su Shi combined Confucianism, Buddhism and Taoism to make his own thoughts self-contained, his highest ontology is still Confucianism, which is different from Buddhism and Taoism. In other words, Su Shi borrowed from Buddhism and Taoism in the way of cultivating Buddhism, but did not recognize its essence.

Su Shi's views on Tao are vividly explained in his short essay "Japanese Metaphor".

He said, "People born with fear don't know the sun. Ask people with eyes or tell them,' The sun is like a copper coin.' Pull the board and get the sound; He smells the clock every day, thinking it is also a day. Or tell them,' sunlight is like a candle.' Get its shape by touching the candle; One day, I think it will be tomorrow. The day is far from the clock and the bell, but those who are afraid of it don't know the difference, and those who ask for it have never seen it. "

Tao is more difficult to see than the sun, and people are embarrassed if they can't reach it. The Sovereign told us that although there are clever examples and good guidance, there is no need to use candles excessively. The clock on the plate, the candle in the candle, is it true on the other side? Those who preached in the past, or named what they saw, or understood what they saw, all pursued the Tao too much. But, you can't ask for it? Perilla said, "The Tao can not be sought." What is the reason? Sun Wu said:' A good soldier creates people, not others.' Xia Zi said: "One hundred workers live in four places to achieve their goals, and a gentleman learns his way." Don't ask for it, but I think it's embarrassing!

There is no one in the south. The sun and water live together. At the age of seven, you can swim, at the age of ten, you can float, but at the age of fifteen, you can't. If you have no husband, how can you be miserable! There must be a way to get water. Living in the sun and water, at the age of fifteen, you get the Tao; If you don't know water, you will be afraid of boats if you are strong. So the brave people in the north don't ask anyone, just ask why not. Following their words, the tried river could not help drowning. Therefore, those who seek the Tao without learning are those who learn from the North.

In the past, scholars chose scholars by temperament, and scholars learned miscellaneous things without feeling the Tao; Today, we also learn from the scriptures, and scholars know without learning. Wu Junyan of Bohai Sea is interested in scholars, so he wants to bring it up in the Ministry of Rites and write Japanese Yu to inform him.

This essay was written in the first year of Yuanfeng (1078), and Su Shi was appointed as the magistrate of Xuzhou. At this time, Su Shi has not yet formed a complete understanding of Tao, but he has already discussed it, and these views on Tao will remain unchanged throughout his life. These viewpoints in Sun mainly include: First, the Tao is hard to see, just like the blind can't see the sun. In other words, the blind will never see the sun, and we will never see the Tao. In a word, Tao is invisible. Second, Tao can only be understood, and it must be understood by itself, and others can't intervene. Just like we want to know if a dish is delicious, we must taste it ourselves, and others can't replace you. Therefore, we should demonstrate ourselves, not through hearsay or on paper, but through our own hands. Third, the Tao is "impossible to seek because of it", that is to say, it can't be forced. With a learning process, success will naturally come. In other words, "Therefore, those who seek the Tao without learning are those who learn from the North." Fourth, Su Shi's Tao is not limited to ethics, and everything contains Tao. For example, learning to swim means knowing how to swim. Su Shi's Tao thought was continued and unchanged in the subsequent academic course, and he also guided his life and career with this understanding of Tao. It is this spirit of assiduous pursuit of Tao that enables Su Shi to make brilliant achievements in literature and art, and constantly improve his moral cultivation, so that he can wade through the torrent of life.

Su Shi's understanding of Taoism is fully expressed in Dongpo Yi Zhuan, which contains a strong color of Buddhism and Taoism. In the interpretation of the Book of Changes, Su Shi clearly pointed out that Tao is invisible and visible is not Tao. That is to say, "husbands are all similar in terms of tangible things", but similarity and sex are very different, so they can't be mentioned in the same breath. So what is sex? Sex is something we can't eliminate, and both good and evil can be eliminated. Obviously, good and evil are not sex. In this way, Su Shi also denied Mencius and Xunzi's theory of human nature. Good and evil are acquired, not sex itself. Sex is something we can't increase or decrease by nature. In this way, sex has the characteristics of nothingness, which is obviously similar to the concept that the essence of the world is nothingness and is the result of the influence of Buddhism and Taoism. But Su Shi's theory of heaven is not without it. For example, he said, "Although there are supreme people, those who are useful are the second way. It's better to use your hands than to use them. I don't know why. " Tao is to skillfully use utensils to achieve "omniscient, but also", and this realm is Tao. Obviously, the Tao in this sense is essentially different from the Tao that Buddhism and Taoism believe that the essence of the world is empty. Su Shi's Tao is only nihilistic in terms of its unspeakable and unspeakable realm. Su Shi also divided Tao into two levels: sex and life. Sex and Tao are the same, and life is the highest realm of sex and Tao, so they are essentially the same.

Judging from the non-existent characteristics of Su Shi's Tao ontology, it is very obvious that he was influenced by Buddhism and Taoism. The Tao is not nothing, but a realm of inaction and ignorance, which embodies the spirit of Confucianism's active entry into the WTO. Su Shi's ideological construction embodies his mastery of Confucianism, Buddhism and Taoism, and his ultimate ontology adheres to the position of Confucianism's entry into WTO. From the perspective of the source of body and use, body is Confucian and use is Confucian, so its whole system is relatively harmonious.

Compared with Su Shi's highest noumenon, Wang Anshi's Tao belonged to Confucianism in the early days. The silence and immobility of Tao noumenon recognized by Wang Anshi is a manifestation of the essence of Confucian theory of destiny, which is different from the silence and immobility of Buddhism and Taoism. But in the later period, Wang Anshi's philosophy changed, and his highest ontology also included the body of Buddhism and Taoism. In this way, Confucianism, Buddhism and Taoism are physically the same, and there is no difference, except that Buddhism and Taoism do not advocate utilitarianism.

From a practical point of view, Wang Anshi's later thoughts undoubtedly have the characteristics of Confucianism. As Liu said in the textual research of Xu Jingyang Memorial Hall in Wang Anshi's Collected Works: "The most noteworthy thing is that Xu Jingyang Memorial Hall put forward bluntly:' A person who has been famous for his morality since ancient times should not go his own way to help the world, but use his wisdom to benefit the times, or pay attention to his reputation at home, or be independent of his own scholar and not think of others.' ..... This is undoubtedly a further development of the Confucian spirit of actively using the world. In the late Northern Song Dynasty, when the competition in imperial examinations became more and more fierce and it became more and more difficult for scholars to become officials, Wang Anshi redefined the value and identity of scholars, which was of great significance in the history of social thought. "Wang Anshi's later thoughts are full of positive spirit of statecraft, which can be seen. This spirit of active intervention in reality has been more fully reflected in his revised Three Classics and New Meanings.

But from a source of body use, what kind of body has what kind of use, and vice versa. Confucianism, Buddhism and Taoism have different uses, so how can their forms be the same? Obviously, Wang Anshi forcibly put them together, and it is difficult to achieve mastery from the perspective of body and use. Wang Anshi highlighted the pragmatic spirit of Confucianism and criticized Buddhism and Taoism on this basis, accusing them of not having this spirit. The tendency of being born and avoiding the world is the characteristic of Buddhism and Taoism. This kind of accusation against Buddhism and Taoism is unacceptable to them. In fact, Confucianism is imposed on Buddhism and Taoism. As far as the internal relationship of its system is concerned, Wang Anshi recognized the body of Buddhism and Taoism, but criticized its attitude of not joining the WTO, which is also a self-contradictory and slightly harsh criticism. Therefore, Wang Anshi's later philosophical construction is not perfect.

As far as Su Shi and Wang Anshi pay attention to Buddhism and Taoism, there is almost no difference in their attention to Buddhism and Taoism cultivation and thought. However, unlike Su Shi's diligent practice of Taoist regimen, Wang Anshi did not mention Taoist regimen at least in words, and paid less attention to it than Su Shi. Wang Anshi only emphasized the importance of nourishing qi and keeping in good health in The Theory of Rites and Music. As for how to nourish qi and keep in good health, the language is vague, so it is naturally impossible to use Taoist cultivation methods to nourish qi and keep in good health.