The main influential thinkers within the Korean philosophical culture. Koreans comprehend W?nhyo in his numerous roles as Buddhist mystic, miracle employee, social iconoclast, non secular proselytist, and cultural hero. certainly else, W?nhyo used to be an leading edge philosopher and prolific author, whose works hide the gamut of Indian and Sinitic Buddhist fabrics: a few 100 treatises and commentaries are attributed to him, twenty-three of that are extant this present day. W?nhyo's value is now not constrained to the peninsula, although. His writings have been broadly learn in China and Japan, and his impression at the total improvement of East Asian Mah?y?na suggestion is critical, fairly with regards to the Huayan, Chan, and natural Land schools.In Cultivating unique Enlightenment, the 1st quantity within the accrued Works of W?nhyo sequence, Robert E. Buswell, Jr., interprets W?nhyo's longest and culminating paintings, the Exposition of the Vajrasam?dhi-S?tra (K?mgang sammaegy?ng non). W?nhyo right here brings to undergo all the instruments obtained all through a life of scholarship and meditation to the explication of a scripture that has a startling connection to the Korean Buddhist culture. In his treatise, W?nhyo examines the the most important query of ways enlightenment may be became from a tantalizing prospect right into a palpable truth that manifests itself in all actions. East Asian Buddhism is based at the insurance that the possibility of enlightenment is anything innate to the brain itself and inherently available to all residing creatures. In W?nhyo's presentation, this idea of "original enlightenment" is reworked from an summary philosophical proposal right into a functional software of meditative education. W?nhyo's Exposition offers a ringing endorsement of the prospect that every one people need to recuperate the enlightenment that's acknowledged to be innate within the brain and to make it a tangible strength in all of our actions.
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Extra resources for Cultivating Original Enlightenment: Wohnyo's Exposition of the Vajrasamadhi-Sutra (Kumgang Sammaegyong Non)
97 To ensure that Wõnhyo’s own statement of his hermeneutical structure is 38 Part 1: Study Table 2 Outline and Internal Subheading Designations for Wõnhyo’s Exposition of the Vajrasamâdhi-Sûtra Part One: A Statement of Its Main Idea Part Two: An Analysis of the Themes of the Sûtra Part Three: An Explanation of the Title Part Four: An Exegesis of the Text Section One: Prologue Section Two: Main Body First Division of Contemplation Practice: Rejecting All Characteristics of Sense-Objects in Order to Reveal the Signless Contemplation Second Division of Contemplation Practice: Extinguishing the Mind Subject to Production in Order to Explain the Practice of Nonproduction Third Division of Contemplation Practice: The Inspiration of Original Enlightenment Fourth Division of Contemplation Practice: Abandoning the Spurious to Access Reality Fifth Division of Contemplation Practice: Sanctified Practices Emerge from the Voidness of the True Nature Sixth Division of Contemplation Practice: Immeasurable Dharmas Access the TathŒgatagarbha Section Three (A): DhŒraÿî (Codes) and Section Three (B): Dissemination Internal Subheadings [outline and designation as used in translation]: 1.
20 Part 1: Study Most recently, Ishii Kôsei carefully analyzed the “Accessing the Edge of Reality” chapter (chapter 5) of the Vajrasamâdhi-sûtra and surmised that the sûtra was directed at advanced lay practitioners of Buddhism, who were neither renunciants nor householders and who were dedicated to Tathâgatagarbha thought, well versed in a wide range of Mahâyâna sûtras, and engaged in “guarding the one” meditation. He therefore doubts that the sûtra was composed as a means of transmitting surreptitiously the teachings of Chan, as I had hypothesized.
Much controversy remains, however, regarding the authorship of the text. Writing for a Korean scholarly audience in 1988, Kim Yongt’ae, the doyen of contemporary Korean Bud- The Writing of the Exposition 19 dhist studies, drew from much of the same body of hagiographical, catalogue, and textual evidence I had developed in my 1985 dissertation and 1989 book to confirm my hypothesis that the Vajrasamâdhi-sûtra was written in Korea. 35 Hyegong seems to have been one of the most influential monks in Wõnhyo’s coterie, and both Hyegong and Wõnhyo were known to have been adepts of unhindered practice (muaehaeng/wuaixing), traveling around the countryside singing and dancing in the streets.