Wang Fuzhi's 王夫之 Views of Buddhism

Li, Huanyou (2025): Wang Fuzhi's 王夫之 Views of Buddhism. Dissertation, LMU München: Faculty of Cultural Studies

Abstract

This study has investigated Wang Fuzhi’s views of Buddhism, particularly his mind-only thought. Although Wang Fuzhi identified himself as a Confucian scholar and advocated for the integration of Buddhism into Confucianism, he continued to study Buddhism, seeking a profound understanding of its teachings. This is exemplified by Wang Fuzhi’s extensive knowledge of thehistory of Buddhism on Mount Heng. Not only was he aware of the significant role that Mount Heng played in the history of Buddhism, particularly Chan Buddhism, but he also recognized the importance of Buddhism to the mountain itself. Wang acknowledged that, due to its Buddhist associations, the mountain’s appeal extended beyond its natural beauty. Residing at the foot of Mount Heng, Wang Fuzhi also maintained strong relationships with the monks living on the mountain. They shared similar hardships during a turbulent period. These monks not only helped Wang Fuzhi secure his livelihood, allowing him to escape from political turmoil, but also joined him in the struggle against the farmer rebellion and the Manchu invasion. Wang Fuzhi valued his friendship with these monks. More importantly, Wang Fuzhi also engaged himself in the revival of mind-only thought. However, he did not directly target the Mind-Only School led by Xuanzang but was likely influenced by Hanshan Deqing, Zibo Zhenke, and Wang Kentang, supporting the assertion of “the unification of dharma nature and dharma characteristics” (xing xiang ronghe 性相融合). This suggests that he also contended that mind-only thought must be grounded in the theory of Buddha nature. In a further step, he argued that mind-only thought should be integrated with Confucian doctrine of qi. This can be seen as his concrete proposal for how Buddhism can be integrated with Confucianism. In terms of ontological issues, Wang Fuzhi argued that pure thusness constitutes the essence of storehouse consciousness. Delusion results from the influence of the seventh consciousness and does not change the pure nature of the eighth consciousness but only its capacity. To expand the capacity of purity, one must sever the seventh consciousness. This idea led Wang Fuzhi to study the relationship between “greatest vacuity” (taixu 太虚 ) and qi 气. Greatest vacuity, akin to thusness, allows qi to move while remaining unaffected. For humans, self-cultivation is essential in restoring pure qi and aligning with greatest vacuity. In Wang Fuzhi’s view, both the Confucian doctrine of greatest vacuity and the Buddhist doctrine of storehouse consciousness address fundamental ontological questions about ultimate reality. However, the problem of Buddhism is that it negates the reality of the empirical world. Another crucial aspect of Wang Fuzhi’s philosophy concerns epistemology. He grounded the theory of direct perception in the doctrine of qi, asserting that it provides the method for humans to perceive reality. Through direct perception, one can grasp the “principle” (li 理) illuminated in the heart-mind, suggesting that human consciousness possesses both luminosity and intentionality. Wang Fuzhi was influenced by Chan monks’ definition of this concept, which aligns with sudden enlightenment. He applied this concept to expand the Confucian doctrine of zhi 知. This notion encompasses not only intentional cognition of the heart-mind but also the manifestation of principle within it. Overall, although Wang Fuzhi acknowledged Buddhism’s profound aspects, he still demonstrated that Buddhism is flawed and should be integrated with Confucianism.

• Item Type: Theses (Dissertation, LMU Munich)
• Keywords: Wang Fuzhi, Confucianism, Buddhism
• Subjects: 200 Religion; 200 Religion > 290 Other and comparative religions
• Faculties: Faculty of Cultural Studies
• Language: English
• Date of oral examination: 16. December 2025
• 1. Referee: Ess, Hans van
• Signature of the printed copy: 0001/UMC 31869