The importance of Li Ch'un‐fua(or Li P'ing‐shan) (1185–1231), a scholar‐official of the Chin Dynasty, in the discussion of the relationship among the Three Teachings—Confucianism, Taoism and Buddhism—has long been recognized by Japanese scholars such as Takao Giken, Tokiwa Dago, Nogami Shunjo and Kubota Ryoon about half a century ago, and more recently by Professor Jan Yun‐hua in the West1While Li in the capacity of an harmonizer2of the Three Teachings has been alluded to by these scholars, his theory of harmonization has not been analysed nor has his position as an harmonizer been properly evaluated and appreciated. Up to now, Li Ch'un‐fu has been better known as a defender of Buddhism and this for three reasons. First, Li was presented as such by Yeh‐lu Ch'u‐ts'aic(1189–1243), the one who propagated Li's major works after the latter's death3Second, theFo‐tsu li‐tai t'ung‐tsard(A CompleteRecord of Buddhas and Patriarchs Through the Ages), by its biased selection of quotations from theMing‐tao‐chi shuoe(Discussions of the “Plaints on Too”), Li's masterpiece and the only major extant work, again casts Li in the role of a defender of Buddhism4For some time, this material from theFo‐tsu li‐tai t'ung‐tsaiwas the only easily accesible record of Li's writings and this succeeded in throwing scholars on a wrong trail. Third, the fact that Li was praised by Buddhists but ignored or belittled by Confucians contributed to the impression