At the end of the Tang period, Confucianism, Buddhism, and Daoism were active as the Three Faiths. Daoism had been adopted as the state religion, and Buddhist and Confucian believers were in decline. Groups aiming to revive Confucianism arose in the bureaucracy, and drew close to Buddhism. Li Ao 李翺 is known as a person who blended Buddhism and Confucianism. However, his teacher, Han Yu 韓愈, was at the forefront of opposition to Buddhism. Why did Li Ao introduce Buddhism into Confucianism? In this paper, analyzing the Fuxing shu 復性書, an important work of Li Ao, I compare it with the thought of Han Yu.

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In “Songyuan Chongyue (松源崇岳): His Biography and Thought” (IBK 54:1, 2006), I examined Songyuan's stupa inscription from Lu You's (陸游) Weinan wenji, and pointed out that “It is not the tongue that one speaks with,” one of the two turning phrases from his Record of Sayings, is of great importance.
This phrase, together with another, “Why is a man (of great strength) not able to lift his legs?”, were both introduced as the 20^th case in The Gateless Passage (無門関). “Obviously, the two phrases,” as Takashi Hirata commented in his annotated translation of The Gateless Passage, “indicate Songyuan's criticism of Chan quietism.”
It is now known, however, from the teachings of the founder of Kencho-ji (建長寺) and Songyuan's second generation successor, Lanxi Daolong (蘭渓道隆) that Songyuan in fact put great emphasis on seated meditation. In this paper, the relationship between seated meditation and his two turning phrases is addressed. I am certain that the two turning phrases are concerned with nothing more than his opinions on true enlightenment through a koan. It can be inferred that, by examining Dahui's (大慧) sayings on seated meditation and koan practice, efforts in both practices are equally necessary. Hirata's conclusion about Songyuan's criticism of Chan quietism therefore proves inappropriate.

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