In the twelfth year of Zhenguan, the crown prince convened scholars of the Three Teachings in Hongwen Hall. Huijing, a monk from Youji Temple, taught the Lotus Sutra, and Cai Zihuang, a Taoist priest, taught the Tao Te Ching and discussed the Dharma. Controversy arose over the issue of "the first preface" in the Chinese Classics. Later, Prince Zhong Shexin requested to write "The Theory of Qi Wu Lun". From the standpoint of "Taoism in mind", he advocated the Taoist interpretation of Qi Yi Xuan Tong. The theory goes: "One tone of speech, each interpretation according to the category." . All living beings have Buddha-nature. However, the words of Buddha and Great Enlightenment are different from those of ordinary people; wisdom and Prajna have the same meaning. If the practice of wisdom and enlightenment is not the ultimate cause, how can the wisdom of reciting Buddha achieve the wonderful fruit?" Here, "Great Enlightenment" "Wisdom" speaks of Taoism. According to Xin Qing's view, the saints preached the teachings in one tone, and the two schools of Taoism and Buddhism each interpreted it accordingly. After all, the fundamental principles and interests are the same, but the teachings are different according to the customs. If it must be between the two schools of Taoism and Buddhism, If you insist on making distinctions, it will become "empty talk" and fail to achieve the wonderful truth. Therefore, it is said: "You must say each other's famous words, and then you can distinguish them. Each sound can be interpreted separately, which is empty talk." From a higher realm, it is said: "All behaviors Impermanence, the origin of contact and relatedness, the mind is waiting for it, and the talent and energy are involved, but I will be enlightened by the practice, and the wisdom will be achieved through discipline and restraint. "Buddhist Prajna uses the theories of "impermanence of all actions" and "the dependent origin of contact and relatedness" to induce practice. Those who hold it enter into the pure wisdom, which is to use their energy to diligently pursue the awakening of wisdom. Therefore, "waiting" for the use of the acquired mind and color, it is not yet completed in Zhuangsheng's purpose of harmonizing everything and being free. Xin Xu's paper has not been completely preserved, but judging from the fragments quoted by Huijing, "Qi Wu Lun" represented a relatively high theoretical level in the early Tang Dynasty. He focused on Zhuangzi's state of life where he was "absolutely unencumbered" and carefree, and criticized the stagnation of Prajna's theory of tranquility and contemplation. He believed that Zhuangzi's realm of reason and interest was superior to Prajna. This can be said to be using Zhuangzi's reason and interest to question Prajna. Referring to the "I am pure" and the "wisdom concentration" obtained through the cultivation of Buddhism as the "to be" of "the pursuit of talent and energy", Xin Xu's Taoist theory has opened up the style of Huineng Nanzong Zen, and realized the realm from wisdom The breakthrough of Prajna Kongzong's practice method from contemplation to concentration was the right way out of the cumbersome philosophy of Prajna in the early Tang Dynasty, and it had a great enlightenment and influence on Prajna learning in later generations. Xin Xu was also "arrogant and conceited" because of his theory and interest. Some scholars commented on it, "It will be smashed to the ground, and it is said that there is no one among the monks." In response to Xin Chen's remarks, Huijing wrote about the struggle. He believes that "all kinds of goodness must be cultivated at the same time" and "one sound should be answered in unison", which is more than "the absolute sage abandons wisdom" and "holds one and keeps kindness" in "Laozi". Laozi's way is only "being cold and kind alone, and righteousness is not the same." ”, so the advantages and disadvantages of Buddhism and Taoism are incomparable. As for the Taoist interpretation of Qi Yi Xuan Tong, and the difference between Qiang and Sheng is "stubborn and empty", Huijing claimed: "If you steal one thing to be free, the pengs and hesitations cannot equal ninety thousand; the prosperity and decline are the same, and the chun Yin cannot equal eight thousand." "Taoism is the same as Buddhism, just like the sun and the moon. Talking about Zhuangzi's state of not waiting for freedom, Huijing emphasized: "The reason why Zhuangzi rejects his title is not that there is nothing before the beginning." Therefore, the good and bad of the Taoist interpretation cannot be separated, and then we can know the right and wrong, then we will abandon the Tao and follow the Buddha's will. Qi Yixuan agreed. If we talk about the method of practice, then the new story is passed down from generation to generation, "False smoke can be cultivated to become pure, good and evil are replaced, and it is difficult to achieve without repairing. This is the breaking of birth and destruction, and the cause and effect is revealed in the Middle Way." Interpretation of Xuantong, understanding of the East and West, and my son going to the other to get this, is it correct?" ① Judging from Huijing's remarks, his understanding of the profound purpose of "Zhuangzi" seems to be inferior to Zhidun's "Xiaoyao Lun".