Abstract
Detailed criticisms of Buddhism by Confucian scholars in China were initiated in the writings of Han Yu (768–824), who lambasted Buddhism as a foreign religion whose practices were intrinsically deleterious to society and state. Tensions grew much stronger in the Song period after the appearance of Neo-Confucianism, especially in the philosophical form crystallized in the works of Cheng Yi (1033–1107), Cheng Hao (1032–1085), and Zhu Xi (1130–1200), all of whom attacked Buddhism strongly on philosophical grounds. In late-Goryeo and early-Joseon Korea, these tensions were brought to new heights as the Neo-Confucian polemic became the central component of the movement to oust Buddhism from its position as the state religion. The gamut of arguments that had been made against Buddhist throughout this long history were drawn together in the essay of noted Confucian statesman Jeong Dojeon: Bulssi japbyeon (“An Array of Critiques of Buddhism”). These arguments would be met with a commensurate Buddhist response in the Hyeon jeong non (“Exposition of Orthodoxy”) by the Seon monk Gihwa (1376–433), considered by many as one of the sharpest thinkers and writers in the entire Korean Buddhist tradition. Thus, as one of the rare cases in the history of religions, a full-scale debate took place between these two distinct religious groups.
Published Version
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