 When Buddhism first arrived in Korea, it was transmitted from China as part of a whole cultural package together with all its diverse Sutras. Ancient Koreans were genuinely puzzled by the sheer diversity of the family of doctrines under the common rubric “Buddhism” and the seeming contradictions among them. While most of his East Asian contemporaries subscribed to doctrinal classification (p’angyo, C. panjiao 判敎), Wŏnhyo resorted to “harmonization of disputes” (hwajaeng 和諍), which consists in taking the differing positions of various schools as expressing partial views of the whole reality, seen from their respective perspectives. In this way, different views can be understood better from their own perspectives and contributed to the body of Mahāyāna Buddhist system seen as an integrated whole. With this approach, Wŏnhyo made it clear that they are all connected, self-consistent parts of the one integrated whole. The breadth of his thought embraced not only Buddhism but the whole spectrum of Tang-era East Asian philosophy, referencing not only major Mahāyāna scriptures, but those outside Buddhism, such as the Daoists Laozi and Zhuangzi, as well.