The author of Mou Zi's Theory of Confusion, Mou Zi, has been widely regarded as a Cangwu Yishi, Mou Rong, in the late Eastern Han Dynasty. This book has an important influence on the history of Chinese Buddhist thought. Tang Yongtong, a philosopher, believes that Mouzi's Theory of Confusion is an important page in the history of Chinese Buddhism, where almost all the basic topics of the three religions' debates in the future can be found; The History of Chinese Philosophy by Zhong Tai, a philosopher, juxtaposed Mou Rong with Zheng Xuan, the founder of Confucianism, and Wei Boyang, the founder of the Kaidan Sutra. Mou Zi's Theory of Confusion started the practice of Chinese Buddhism in which foreign Buddhism was integrated into Chinese culture, creating conditions for Chinese culture represented by Confucianism and Huang Laozhi to accept Buddhism from foreign countries. Mouzi's Theory of Confusion harmonizes the relationship between the three religions, advocates the consistency of the three religions, and provides valuable experience for Buddhism to establish its mainstream position in Chinese culture. Mouzi can be said to be the first person to talk with Huafan in the history of Chinese Buddhism. The statue of Mouzi in Hedong Old Town, Wuzhou City, Guangxi Zhuang Autonomous Region. Liu Yongsi took a photo in Mouzi's Theory of Confusion. Mouzi responded to criticism and questions from Confucianism and Taoism one by one from the Buddhist standpoint in the form of 37 questions and answers. The reason for the 37 articles is that they are intended to imitate the 37 articles of "Tao Te Ching", which describe Sakyamuni's deeds of becoming a monk, becoming a Taoist, preaching, Buddhist scriptures, precepts, outlook on life and death, and the first pass of Buddhism. Mouzi takes this opportunity to affirm Buddhist doctrines and distinguish the similarities and differences among the three religions. Mouzi's Theory of Confusion reflects the acceptance of Buddhism by Chinese scholars and the actual process of the early localization of Buddhism in China. On the statement of Buddhist doctrine, Mouzi compared the image of Buddha with the "real person" familiar to the Chinese people, saying that he can "separate himself and be small and be big", and even "walk through fire without burning, and walk with his blade without hurting". In view of the prevailing background of Huang Lao's skill at that time, Mouzi's preaching strategy should be said to be very effective. Mouzi also adopted the method of "character and justice" and used the ideological resources of Confucianism and Taoism to differentiate and analyze the Buddhist doctrines. For example, regarding what is the "Tao" of Buddhism, Mouzi answered by "guiding people to do nothing". "Wuwei" is a translation of "Nirvana" or "liberation" in the terms of Tao Te Ching in the early translation of Buddhist scriptures. Mouzi intended to use "Wuwei" as the interpretation of Buddhist liberation theory, and intended to narrow the ideological distance between Buddhism and Confucianism. When asked about the difference between Buddhism and Confucianism, Mouzi's interpretation of Buddhism's "inaction" was almost the same as that of Taoism, which also reflected that Chinese scholars at that time had a relatively shallow understanding of Buddhism. At that time, someone satirized Mouzi for "learning from the barbarians". Mouzi's answer first traced the origin of linguistics, pointing out that many sages in ancient China were from the "barbarians", and so on. We cannot simply deny the cultural value of Buddhism on the pretext of "barbarians". At that time, Confucianism also blamed Buddhism for "non filial piety", "non courtesy" and "abstinence", and Mouzi gave a conciliatory response. It is said that Buddhism is not filial piety. For example, when monks shave their hair, it goes against the Confucian teaching that "the body and skin, the parents, dare not damage, and filial piety begins". Mouzi explained that when the people of Qi crossed the river by boat, their father fell into the water. His son held his father, grabbed his hair, and turned his head down, making the water come out of his mouth. His father was saved. Grab