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A Korean Yogacara monk in China: Wo...

Hwang, Chang-geun.

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A Korean Yogacara monk in China: Won-Cheuk (612--696) and his commentary on the Heart Sutra.

紀錄類型:	書目-語言資料,印刷品 : Monograph/item
正題名/作者:	A Korean Yogacara monk in China: Won-Cheuk (612--696) and his commentary on the Heart Sutra./
作者:	Hwang, Chang-geun.
面頁冊數:	485 p.
附註:	Source: Dissertation Abstracts International, Volume: 61-12, Section: A, page: 4811.
Contained By:	Dissertation Abstracts International61-12A.
標題:	Philosophy. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=9996834
ISBN:	0493047255

A Korean Yogacara monk in China: Won-Cheuk (612--696) and his commentary on the Heart Sutra.
Hwang, Chang-geun.

A Korean Yogacara monk in China: Won-Cheuk (612--696) and his commentary on the Heart Sutra. - 485 p.

Source: Dissertation Abstracts International, Volume: 61-12, Section: A, page: 4811.

Thesis (Ph.D.)--The University of Wisconsin - Madison, 2000.

During the seventh to eighth centuries, China was the site of confluence and lively debate between two major streams within Yog&amacr;c&amacr;ra studies which solidified into two main sects—the Tz'u-en and the Hsi-ming, which were led by two scholars, K'uei-chi (632–682) and Won-cheuk, respectively. K'uei-chi, who was Hsüan-tsang's successor, enjoyed the reputation of being one of the most authoritative Yog&amacr;c&amacr;ra, scholars in Chinese Buddhist history, and was acknowledged as the founder of the Chinese Yog&amacr;c&amacr;ra School or the Fa-hsiang School. On the other hand, Won-cheuk was marginal as a Korean monk, and suffered the reputation of being the doctrinal divergent of the mainstream Fa-hsiang School. The debate between K'uei-chi and Won-cheuk forms one of the central focus of this thesis. Involved in this debate is not only personal reputation but distinct doctrinal differences as well.

ISBN: 0493047255Subjects--Topical Terms:

516511
Philosophy.

A Korean Yogacara monk in China: Won-Cheuk (612--696) and his commentary on the Heart Sutra.
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520 $a During the seventh to eighth centuries, China was the site of confluence and lively debate between two major streams within Yog&amacr;c&amacr;ra studies which solidified into two main sects—the Tz'u-en and the Hsi-ming, which were led by two scholars, K'uei-chi (632–682) and Won-cheuk, respectively. K'uei-chi, who was Hsüan-tsang's successor, enjoyed the reputation of being one of the most authoritative Yog&amacr;c&amacr;ra, scholars in Chinese Buddhist history, and was acknowledged as the founder of the Chinese Yog&amacr;c&amacr;ra School or the Fa-hsiang School. On the other hand, Won-cheuk was marginal as a Korean monk, and suffered the reputation of being the doctrinal divergent of the mainstream Fa-hsiang School. The debate between K'uei-chi and Won-cheuk forms one of the central focus of this thesis. Involved in this debate is not only personal reputation but distinct doctrinal differences as well.
520 $a An examination of Won-cheuk's biography and his works presents an alternative than that found in previous scholarship. The evidence reveals an erudite scholar who was Hsüan-tsang's peer, and who likely received from Hsüan-tsang the original Sanskrit commentaries on Vasubandhu's <italic>Trim&dotbelow;&sacute;ik&amacr;-vijñiapti-k&amacr;rik&amacr; </italic>. Won-cheuk's own systematic, analytical and carefully cited works were based upon his knowledge of these Sanskrit texts, resulting in a unique doctrinal perspective which contrasted with Chinese scholars whose terminology and conceptions were heavily influenced by Confucianism. For example, Won-cheuk's perspective of the Buddha's turning of the Dharma-wheel was not to be viewed in terms of a hierarchical or temporal classification, but rather, the first two turnings should be viewed as “skill-in-means.” Won-cheuk defined a “middle path” of scholarship, navigating between the old and the new Yog&amacr;c&amacr;ra studies. Through this selective process, Won-cheuk could evaluate old and new Yog&amacr;c&amacr;ra canons, some of which he conserved, some of which he discarded. He analyzed doctrinal differences, yet the overall effect was a welding of what appeared to be incompatible perspectives. In this way, he created his harmonious and syncretic Buddhist thought.
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