{"title":"Buddhist Apologetics in East Asia: Countering the Neo-Confucian Critiques in the Hufa lun and the Yusŏk chirŭi non by Uri Kaplan (review)","authors":"A. C. Muller","doi":"10.1353/jkr.2020.0016","DOIUrl":"https://doi.org/10.1353/jkr.2020.0016","url":null,"abstract":"","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"11 1","pages":"173 - 177"},"PeriodicalIF":0.4,"publicationDate":"2020-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2020.0016","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46648584","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Different academic disciplines have divergent views on late Chosŏn Buddhism. Many literature scholars and art historians reject the idea that Chosŏn elite travelers could be Buddhist pilgrims, maintaining that the elite justified their trips to Buddhist pilgrimage sites by citing Daoist and Neo-Confucian ideas. Specialists in Korean history and religions, on the other hand, argue that Chosŏn literati were involved with Buddhism in various forms, showing more than philosophical interest in Buddhist doctrine. Pursuing a multi-disciplinary approach that combines art historical and literary evidence while considering the latest historical and religious studies research, this article introduces rarely studied material revealing the wide range of Chosŏn-period Buddhist travelers and their motives for going to Kŭmgangsan. Finally, it focuses on a site-specific analysis of Myogilsang in Inner Kŭmgang, which indicates that at least in some cases routine Buddhist practices were part of a scholar's life. The research presented confirms the popularity of Kŭmgangsan as a Buddhist pilgrimage site in late Chosŏn Korea, supplementing Daoist and Neo-Confucian narratives that currently predominate art history and literature scholarship.
{"title":"Beyond Singular Tradition: \"Buddhist\" Pilgrimage Sites in Late Chosŏn Korea","authors":"Maya Stiller","doi":"10.1353/jkr.2020.0015","DOIUrl":"https://doi.org/10.1353/jkr.2020.0015","url":null,"abstract":"Abstract:Different academic disciplines have divergent views on late Chosŏn Buddhism. Many literature scholars and art historians reject the idea that Chosŏn elite travelers could be Buddhist pilgrims, maintaining that the elite justified their trips to Buddhist pilgrimage sites by citing Daoist and Neo-Confucian ideas. Specialists in Korean history and religions, on the other hand, argue that Chosŏn literati were involved with Buddhism in various forms, showing more than philosophical interest in Buddhist doctrine. Pursuing a multi-disciplinary approach that combines art historical and literary evidence while considering the latest historical and religious studies research, this article introduces rarely studied material revealing the wide range of Chosŏn-period Buddhist travelers and their motives for going to Kŭmgangsan. Finally, it focuses on a site-specific analysis of Myogilsang in Inner Kŭmgang, which indicates that at least in some cases routine Buddhist practices were part of a scholar's life. The research presented confirms the popularity of Kŭmgangsan as a Buddhist pilgrimage site in late Chosŏn Korea, supplementing Daoist and Neo-Confucian narratives that currently predominate art history and literature scholarship.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"11 1","pages":"135 - 172"},"PeriodicalIF":0.4,"publicationDate":"2020-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2020.0015","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48873214","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:A new Buddhist tradition was formed in the seventeenth century in Korea that was a projection of the aim and identity of Chosŏn Buddhism at the time. Ironically, this took place during a period of great change in the international geopolitical order and during a time when wars changed the contours of East Asia. Until Chosŏn Buddhism was fully established, there were two diverging identity narratives; one that combined the various dharma lineages of the Koryŏ tradition, and the other based on the Chinese orthodox Linji lineage. In the end, the narrative of China-centered orthodoxy prevailed, which I argue to be reflective of a diachronic and synchronic situatedness. Furthermore, the monastic education that was established in the seventeenth century is examined, wherein the importance of both Sŏn and doctrine (Kyo) were openly adopted. The synchronicity of the situatedness of Buddhism and Confucianism in a close relationship of inter-adaptation is discussed through a comparison of the monastic educational process and Confucian education system. In the end, Chosŏn Buddhism was not an isolated island that was suppressed internally and isolated externally from the larger East Asian world. Past research on Chosŏn Buddhism has limited its scope to the area of Chosŏn and, relative to Confucianism, as existing under a cloud of heterodoxy and removed from the center of power. The current essay proposes the adoption of diachronic and synchronic perspectives in order to expand the scope and breadth of research on Chosŏn Buddhism, whereby an active and dynamic Buddhism can be revealed.
{"title":"Formation of a Chosŏn Buddhist Tradition: Dharma Lineage and the Monastic Curriculum from a Synchronic and Diachronic Perspective","authors":"Kim Yongtae","doi":"10.1353/jkr.2020.0014","DOIUrl":"https://doi.org/10.1353/jkr.2020.0014","url":null,"abstract":"Abstract:A new Buddhist tradition was formed in the seventeenth century in Korea that was a projection of the aim and identity of Chosŏn Buddhism at the time. Ironically, this took place during a period of great change in the international geopolitical order and during a time when wars changed the contours of East Asia. Until Chosŏn Buddhism was fully established, there were two diverging identity narratives; one that combined the various dharma lineages of the Koryŏ tradition, and the other based on the Chinese orthodox Linji lineage. In the end, the narrative of China-centered orthodoxy prevailed, which I argue to be reflective of a diachronic and synchronic situatedness. Furthermore, the monastic education that was established in the seventeenth century is examined, wherein the importance of both Sŏn and doctrine (Kyo) were openly adopted. The synchronicity of the situatedness of Buddhism and Confucianism in a close relationship of inter-adaptation is discussed through a comparison of the monastic educational process and Confucian education system. In the end, Chosŏn Buddhism was not an isolated island that was suppressed internally and isolated externally from the larger East Asian world. Past research on Chosŏn Buddhism has limited its scope to the area of Chosŏn and, relative to Confucianism, as existing under a cloud of heterodoxy and removed from the center of power. The current essay proposes the adoption of diachronic and synchronic perspectives in order to expand the scope and breadth of research on Chosŏn Buddhism, whereby an active and dynamic Buddhism can be revealed.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"11 1","pages":"103 - 133"},"PeriodicalIF":0.4,"publicationDate":"2020-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2020.0014","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45465317","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This article explores how the Chŏng Kam nok (Chŏng’s prophecies) persisted as a subversive text that helped Koreans envision the new world order when the Japanese empire sought to regulate belief systems and dominate public discourse about religion in colonial Korea. As a collection of handwritten prognostication texts that contain sources of political disinformation against the Chosŏn dynasty, the Chŏng Kam nok was widely read and transmitted by word of mouth across the country from the eighteenth through the twentieth centuries. The book foretold the fall of the Yi royal house and the founding of a new regime by a “true man” whose surname was Chŏng. When Chosŏn Korea was annexed by Japan in 1910, however, that prognostic claim turned out to be false because it was the Japanese, rather than a man named Chŏng, who overthrew the dynasty. Although the Chŏng Kam nok’s predictions were wildly inaccurate, many Koreans still believed its radical message and reinterpreted it for their own political ends during the colonial period. Both Japanese authorities and Korean reformers vilified the Chŏng Kam nok as a superstitious tradition and suppressed its oral influence through various measures. Despite state persecution, the Chŏng Kam nok survived and provided discontented Koreans under colonial rule with a redemptive vision of the future and an ideological basis for their struggle for national independence. While previous studies have analyzed the textual meanings of the Chŏng Kam nok and examined its impact on peasant uprisings in premodern Korea, this article illuminates the complicated dynamics of colonial power and discourse surrounding the Chŏng Kam nok, a text that remained deeply embedded in the popular beliefs of the Korean people.
{"title":"Text Beyond Context: Power, Discourse, and the Chŏng Kam nok in Colonial Korea","authors":"Seungyop Shin","doi":"10.1353/jkr.2020.0004","DOIUrl":"https://doi.org/10.1353/jkr.2020.0004","url":null,"abstract":"Abstract:This article explores how the Chŏng Kam nok (Chŏng’s prophecies) persisted as a subversive text that helped Koreans envision the new world order when the Japanese empire sought to regulate belief systems and dominate public discourse about religion in colonial Korea. As a collection of handwritten prognostication texts that contain sources of political disinformation against the Chosŏn dynasty, the Chŏng Kam nok was widely read and transmitted by word of mouth across the country from the eighteenth through the twentieth centuries. The book foretold the fall of the Yi royal house and the founding of a new regime by a “true man” whose surname was Chŏng. When Chosŏn Korea was annexed by Japan in 1910, however, that prognostic claim turned out to be false because it was the Japanese, rather than a man named Chŏng, who overthrew the dynasty. Although the Chŏng Kam nok’s predictions were wildly inaccurate, many Koreans still believed its radical message and reinterpreted it for their own political ends during the colonial period. Both Japanese authorities and Korean reformers vilified the Chŏng Kam nok as a superstitious tradition and suppressed its oral influence through various measures. Despite state persecution, the Chŏng Kam nok survived and provided discontented Koreans under colonial rule with a redemptive vision of the future and an ideological basis for their struggle for national independence. While previous studies have analyzed the textual meanings of the Chŏng Kam nok and examined its impact on peasant uprisings in premodern Korea, this article illuminates the complicated dynamics of colonial power and discourse surrounding the Chŏng Kam nok, a text that remained deeply embedded in the popular beliefs of the Korean people.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"11 1","pages":"123 - 153"},"PeriodicalIF":0.4,"publicationDate":"2020-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2020.0004","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45769061","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Oneness: East Asian Conceptions of Virtue, Happiness, and How We Are All Connected by Philip J. Ivanhoe (review)","authors":"James T. Bretzke","doi":"10.1353/jkr.2020.0007","DOIUrl":"https://doi.org/10.1353/jkr.2020.0007","url":null,"abstract":"","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"11 1","pages":"197 - 199"},"PeriodicalIF":0.4,"publicationDate":"2020-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2020.0007","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43169659","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The Cheng weishi lun 成唯識論 (*Vijñaptimātratāsiddhi-śāstra), a compiled translation of Indian commentaries on Vasubandhu’s (ca. fourth or fifth centuries CE) Triṃśikā, centering on Dharmapāla’s (ca. sixth century) exegesis, is well known as the foundational text that offers the doctrinal basis of the East Asian Yogācāra school—the Dharma Characteristics school (Ch. Faxiang zong, K. Pŏpsang chong, J. Hossōshū 法相宗). In his commentary to the Cheng weishi lun, Kuiji 窺基 (632–682), the de facto founder of the Dharma Characteristics school, considers Dharmapāla’s criticism in the Cheng weishi lun toward those adhering to “emptiness” as aimed at such a Madhyamaka scholiast as Bhāviveka (ca. 500–570). Kuiji’s interpretation has tended to be generally accepted under the backdrop of the contemporary controversy revolving around the distinct doctrinal views between Dharmapāla and Bhāviveka. However, just as the question of whether Madhyamaka and Yogācāra over the long history of Mahāyāna Buddhism were philosophically consistent with each other cannot find an easy answer, we cannot simply conclude based on the “orthodox” explanation that these two scholiasts were doctrinally antagonistic. Indeed, the Silla Yogācāra monk Taehyŏn 大賢 (ca. eighth century) introduced three distinct interpretations by contemporary scholar monks on this matter. This paper examines East Asian commentators’ interpretations on the relationship between Dharmapāla and Bhāviveka as presented in Taehyŏn’s commentary of the Cheng weishi lun, and further discusses how Taehyŏn explains doctrinal conflict between the seemingly contrasting notions, such as ‘the conditioned’ (saṃskāra) and ‘the unconditioned’ (asaṃskāra), by observing his interpretation of such a concept of ‘the immaculate consciousness’ (amalavijñāna).
{"title":"Is Dharmapāla Criticizing Bhāviveka in the Cheng weishi lun? Silla Yogācāra Master Taehyŏn’s Views on the Dispute between Emptiness and Existence","authors":"S. Lee","doi":"10.1353/jkr.2020.0001","DOIUrl":"https://doi.org/10.1353/jkr.2020.0001","url":null,"abstract":"Abstract:The Cheng weishi lun 成唯識論 (*Vijñaptimātratāsiddhi-śāstra), a compiled translation of Indian commentaries on Vasubandhu’s (ca. fourth or fifth centuries CE) Triṃśikā, centering on Dharmapāla’s (ca. sixth century) exegesis, is well known as the foundational text that offers the doctrinal basis of the East Asian Yogācāra school—the Dharma Characteristics school (Ch. Faxiang zong, K. Pŏpsang chong, J. Hossōshū 法相宗). In his commentary to the Cheng weishi lun, Kuiji 窺基 (632–682), the de facto founder of the Dharma Characteristics school, considers Dharmapāla’s criticism in the Cheng weishi lun toward those adhering to “emptiness” as aimed at such a Madhyamaka scholiast as Bhāviveka (ca. 500–570). Kuiji’s interpretation has tended to be generally accepted under the backdrop of the contemporary controversy revolving around the distinct doctrinal views between Dharmapāla and Bhāviveka. However, just as the question of whether Madhyamaka and Yogācāra over the long history of Mahāyāna Buddhism were philosophically consistent with each other cannot find an easy answer, we cannot simply conclude based on the “orthodox” explanation that these two scholiasts were doctrinally antagonistic. Indeed, the Silla Yogācāra monk Taehyŏn 大賢 (ca. eighth century) introduced three distinct interpretations by contemporary scholar monks on this matter. This paper examines East Asian commentators’ interpretations on the relationship between Dharmapāla and Bhāviveka as presented in Taehyŏn’s commentary of the Cheng weishi lun, and further discusses how Taehyŏn explains doctrinal conflict between the seemingly contrasting notions, such as ‘the conditioned’ (saṃskāra) and ‘the unconditioned’ (asaṃskāra), by observing his interpretation of such a concept of ‘the immaculate consciousness’ (amalavijñāna).","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"11 1","pages":"45 - 70"},"PeriodicalIF":0.4,"publicationDate":"2020-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2020.0001","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47852548","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This paper examines the influence of writings by Silla Yogācāra Buddhists on the formation of orthodox interpretations within the Hossō tradition, Japanese Yogācāra. Part One considers the frequency of citations of Silla masters and their texts in principal Hossō writings and suggests several implications of this. Some of the Silla writings used by Hossō thinkers in support of their views were specifically condemned by the Chinese Faxiang tradition. This contradicts descriptions by Gyōnen and other historians of Hossō as an imported copy of Faxiang. Part Two of the article assesses four points of argument between the Nara Hossō Northern Temple (Kōfukuji) tradition and Nara Hossō Southern Temple (Gangōji) tradition. It is shown that these disputes persisted for centuries in Japanese Yogācāra and that the two traditions used Silla interpretations in opposing ways. Many prominent Hossō authorities relied on Silla texts that challenge Faxiang understandings of epistemology, ontology, and logic.
{"title":"Early Japanese Hossō in Relation to Silla Yogācāra in Disputes between Nara’s Northern and Southern Temple Traditions","authors":"Ronald S. Green","doi":"10.1353/jkr.2020.0003","DOIUrl":"https://doi.org/10.1353/jkr.2020.0003","url":null,"abstract":"Abstract:This paper examines the influence of writings by Silla Yogācāra Buddhists on the formation of orthodox interpretations within the Hossō tradition, Japanese Yogācāra. Part One considers the frequency of citations of Silla masters and their texts in principal Hossō writings and suggests several implications of this. Some of the Silla writings used by Hossō thinkers in support of their views were specifically condemned by the Chinese Faxiang tradition. This contradicts descriptions by Gyōnen and other historians of Hossō as an imported copy of Faxiang. Part Two of the article assesses four points of argument between the Nara Hossō Northern Temple (Kōfukuji) tradition and Nara Hossō Southern Temple (Gangōji) tradition. It is shown that these disputes persisted for centuries in Japanese Yogācāra and that the two traditions used Silla interpretations in opposing ways. Many prominent Hossō authorities relied on Silla texts that challenge Faxiang understandings of epistemology, ontology, and logic.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"11 1","pages":"121 - 97"},"PeriodicalIF":0.4,"publicationDate":"2020-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2020.0003","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43401790","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Shi moheyan lun—a commentary on the Awakening of Mahāyāna Faith (AMF)—is attributed to Nāgārjuna, but regarded by scholars to be an apocryphal scripture. Based on records in the Shittanzō, it is possible to consider the Silla monk Wŏlch’ung as its author. However, since there is presently insufficient evidence to support this theory, I here examine the texts to show the influence of the Silla writings on the Shi moheyan lun (Shilun). I particularly focus on the AMF commentaries, Kisillon so (So) (by Wŏnhyo) and the Taesŭng kisillon naeŭi yakt’amgi (Yakt’amgi) (by Taehyŏn), along with the Shilun, analyzing the usage of Yogācāra elements throughout. I conclude that the three commentaries understand the “true consciousness” as “original enlightenment” despite their use of different terms, such as “the true mind of original enlightenment” or “intrinsic attribute and non-discriminating consciousness.” Next, I show that the Yakt’amgi and the Shilun use the term “mystical understanding” and account for the nature of wisdom by this term. These observations indicate that Wŏnhyo’s So influenced both the Yakt’amgi and Shilun. Through these influences, I argue that the Shilun and the So share the same views on the Yogācāra mental factors.
摘要：《释摩诃合言论》是对马赫纳信仰觉醒的一篇评论，被认为是尼迦纳的著作，但被学者们认为是一部伪经。根据《释经》的记载，可以认为新罗僧人Wŏlch'ung是其作者。然而，由于目前没有足够的证据来支持这一理论，我在这里审查文本，以显示新罗著作对《史记》的影响。我特别关注AMF的评论，Kisillon so（so）（由Wŏnhyo撰写）和Taesŭng Kisillon naeŭ; I yakt'amgi（由Taehyŏn撰写），以及Shilun，分析了Yogācāra元素的用法。我的结论是，三篇评论将“真意识”理解为“原始启蒙”，尽管它们使用了不同的术语，如“原始启蒙的真心”或“内在属性和非歧视意识”，我表明雅特阿姆吉人和时轮人使用了“神秘理解”这个术语，并用这个术语解释了智慧的本质。这些观察结果表明，Wŏnhyo的So影响了雅姆吉和时轮。通过这些影响，我认为世伦和苏对瑜伽精神因素有着相同的看法。
{"title":"The Understanding of the Discriminating Consciousness and the True Consciousness in the Silla Commentaries on the Dasheng qixin lun: The Kisillon so, Taesŭng kisillon naeŭi yakt’amgi, and Shi moheyan lun","authors":"Jiyun Kim","doi":"10.1353/jkr.2020.0002","DOIUrl":"https://doi.org/10.1353/jkr.2020.0002","url":null,"abstract":"<p>Abstract:</p><p>The <i>Shi moheyan lun</i>—a commentary on the <i>Awakening of Mahāyāna Faith</i> (<i>AMF</i>)—is attributed to Nāgārjuna, but regarded by scholars to be an apocryphal scripture. Based on records in the <i>Shittanzō</i>, it is possible to consider the Silla monk Wŏlch’ung as its author. However, since there is presently insufficient evidence to support this theory, I here examine the texts to show the influence of the Silla writings on the <i>Shi moheyan lun</i> (<i>Shilun</i>). I particularly focus on the <i>AMF</i> commentaries, <i>Kisillon so</i> (<i>So</i>) (by Wŏnhyo) and the <i>Taesŭng kisillon naeŭi yakt’amgi</i> (<i>Yakt’amgi</i>) (by Taehyŏn), along with the <i>Shilun</i>, analyzing the usage of Yogācāra elements throughout. I conclude that the three commentaries understand the “true consciousness” as “original enlightenment” despite their use of different terms, such as “the true mind of original enlightenment” or “intrinsic attribute and non-discriminating consciousness.” Next, I show that the <i>Yakt’amgi</i> and the <i>Shilun</i> use the term “mystical understanding” and account for the nature of wisdom by this term. These observations indicate that Wŏnhyo’s <i>So</i> influenced both the <i>Yakt’amgi</i> and <i>Shilun</i>. Through these influences, I argue that the <i>Shilun</i> and the <i>So</i> share the same views on the Yogācāra mental factors.</p>","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"11 1","pages":"71 - 95"},"PeriodicalIF":0.4,"publicationDate":"2020-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2020.0002","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41794021","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The categorization of the East Asian Yogācāra traditions should be reconsidered, since it is based on later historiographies or orthodoxy in Japanese Buddhism. In this paper, I would like to approach this problem by examining Wŏnhyo’s (617–686) commentary on Vasubandhu’s Madhyāntavibhāga-bhāṣya (MAVBh), known in Korean as the Chungbyŏn punbyŏllon so 中邊分 別論疏 (CPS). The MAVBh is an important work not only in the Indian Yogācāra tradition, but also in the context of broader East Asian Buddhist debates. Although Wŏnhyo was one of the most influential Yogācāra scholars in East Asia, the research on CPS, the only extant commentary on Paramārtha’s translation of MAVBh (MAVBh[P]), has made little progress. Compared with Sthiramati’s Madhyāntavibhāga-ṭīkā (MAVṬ), an Indian commentary on the MAVBh, CPS has some similarities to Sthiramati’s explanations in MAVṬ. Historical evidence which indicates some close relationship between Sthiramati and Paramārtha can be found in East Asian materials, while there is no evidence that connects them with Wŏnhyo. Thus, it seems probable to suggest that in the seventh century there was another lineage of Yogācāra Buddhism in East Asia, which was studied by Sthiramati and Paramārtha in India and brought to East Asia by Paramārtha.
{"title":"Sthiramati, Paramārtha, and Wŏnhyo: On the Sources of Wŏnhyo’s Chungbyŏn punbyŏllon so","authors":"Shigeki Moro","doi":"10.1353/jkr.2020.0000","DOIUrl":"https://doi.org/10.1353/jkr.2020.0000","url":null,"abstract":"Abstract:The categorization of the East Asian Yogācāra traditions should be reconsidered, since it is based on later historiographies or orthodoxy in Japanese Buddhism. In this paper, I would like to approach this problem by examining Wŏnhyo’s (617–686) commentary on Vasubandhu’s Madhyāntavibhāga-bhāṣya (MAVBh), known in Korean as the Chungbyŏn punbyŏllon so 中邊分 別論疏 (CPS). The MAVBh is an important work not only in the Indian Yogācāra tradition, but also in the context of broader East Asian Buddhist debates. Although Wŏnhyo was one of the most influential Yogācāra scholars in East Asia, the research on CPS, the only extant commentary on Paramārtha’s translation of MAVBh (MAVBh[P]), has made little progress. Compared with Sthiramati’s Madhyāntavibhāga-ṭīkā (MAVṬ), an Indian commentary on the MAVBh, CPS has some similarities to Sthiramati’s explanations in MAVṬ. Historical evidence which indicates some close relationship between Sthiramati and Paramārtha can be found in East Asian materials, while there is no evidence that connects them with Wŏnhyo. Thus, it seems probable to suggest that in the seventh century there was another lineage of Yogācāra Buddhism in East Asia, which was studied by Sthiramati and Paramārtha in India and brought to East Asia by Paramārtha.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"11 1","pages":"23 - 43"},"PeriodicalIF":0.4,"publicationDate":"2020-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2020.0000","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44294782","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Introduction: Yogācāra Studies of Silla","authors":"A. Muller","doi":"10.1353/jkr.2020.0009","DOIUrl":"https://doi.org/10.1353/jkr.2020.0009","url":null,"abstract":"","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"11 1","pages":"21 - 5"},"PeriodicalIF":0.4,"publicationDate":"2020-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2020.0009","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45539600","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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