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In philosophy, Chinese Buddhism had waned in influence but it retained its hold on the arts and on the charities of monasteries. Buddhism had a profound influence upon the budding movement of Neo-Confucianism, led by Cheng Yi (1033–1107) and Zhu Xi (1130–1200). Mahayana Buddhism influenced Fan Zhongyan and Wang Anshi through its concept of ethical universalism, while Buddhist metaphysics deeply affected the pre–Neo-Confucian doctrine of Cheng Yi. The philosophical work of Cheng Yi in turn influenced Zhu Xi. Although his writings were not accepted by his contemporary peers, Zhu's commentary and emphasis upon the Confucian classics of the Four Books as an introductory corpus to Confucian learning formed the basis of the Neo-Confucian doctrine. By the year 1241, under the sponsorship of Emperor Lizong, Zhu Xi's Four Books and his commentary on them became standard requirements of study for students attempting to pass the civil service examinations. The East Asian countries of Japan and Korea also adopted Zhu Xi's teaching, known as the Shushigaku (朱子學, School of Zhu Xi) of Japan, and in Korea the Jujahak (주자학). Buddhism's continuing influence can be seen in painted artwork such as Lin Tinggui's Luohan Laundering. However, the ideology was highly criticized and even scorned by some. The statesman and historian Ouyang Xiu (1007–1072) called the religion a "curse" that could only be remedied by uprooting it from Chinese culture and replacing it with Confucian discourse. A true revival of Buddhism in Chinese society would not occur until the Mongol rule of the Yuan dynasty, with Kublai Khan's sponsorship of Tibetan Buddhism and Drogön Chögyal Phagpa as the leading lama. The Christian sect of Nestorianism, which had entered China in the Tang era, would also be revived in China under Mongol rule.

Buddhism