 Some Song-Ming Neo-Confucians also objected to what they saw as naïve Buddhist and Daoist views about how best to gain control over unruly intentions and feelings, leaning too heavily on meditative practice to solve problems better addressed through a combination of study, reflection, and the cultivation of respect or reverence (JSL 13.6; ZZYL 126:3019; Tiwald 2018a: 141–147). Finally, there was relatively widespread agreement among Confucians of this era that Buddhist metaphysics had gotten something fundamentally wrong about the ultimate nature of things. Buddhists in China often emphasized what they called the emptiness or voidness (kong 空) of all phenomenal things, which Neo-Confucians took to mean that such things are illusory and without value. This in turn was supposed to explain why Buddhists aimed to transcend the phenomenal world, for nothing of value could be gained by rearranging illusions (Fu 1986; JSL 13.12). In point of fact, this characterization elides many of the subtleties and variants of the Buddhist doctrine of emptiness, which Buddhists saw as consistent with caring about and acting to mitigate the phenomenal suffering of phenomenal entities. The influential Song Neo-Confucian Zhu Xi acknowledged as much, but seems to have believed that the transparently problematic conception of emptiness was the operative one in most Buddhist practices (ZZYL 126:3013; Cai 2009: 204–206; Fu 1986; Tiwald 2018a: 147–154).