Difference between revisions of "Wonhyo"
(3 intermediate revisions by 2 users not shown) | |||
Line 2: | Line 2: | ||
[[Wonhyo]] (617–686 CE) was one of the leading thinkers, writers and commentators of the [[Korean]] [[Buddhist tradition]]. [[Essence-Function]] ([[體用]]), a key {{Wiki|concept}} in {{Wiki|East Asian}} [[Buddhism]] and particularly that of [[Korean]] [[Buddhism]], was refined in the {{Wiki|syncretic}} [[philosophy]] and worldview of [[Wonhyo]]. | [[Wonhyo]] (617–686 CE) was one of the leading thinkers, writers and commentators of the [[Korean]] [[Buddhist tradition]]. [[Essence-Function]] ([[體用]]), a key {{Wiki|concept}} in {{Wiki|East Asian}} [[Buddhism]] and particularly that of [[Korean]] [[Buddhism]], was refined in the {{Wiki|syncretic}} [[philosophy]] and worldview of [[Wonhyo]]. | ||
− | As one of the most eminent {{Wiki|scholar}}-[[monks]] in [[Korean]] history, he was an influential figure in the development of the {{Wiki|East Asian}} [[Buddhist]] [[intellectual]] and commentarial [[tradition]]. His extensive literary output runs to over 80 works in 240 fascicles, and some of his commentaries, such as those on the [[Nirvāṇa Sūtra]] and the [[Awakening]] of [[Faith]] ( [[Mahāyāna-śraddhotpāda Śāstra]]), became classics revered throughout [[China]] and {{Wiki|Japan}} as well as [[Korea]]. In fact, his commentary on the [[Awakening]] of [[Faith]] helped to make it one of the most influential and intensively studied texts in the {{Wiki|East Asian}} [[Mahāyāna]] [[tradition]]. {{Wiki|Chinese}} [[masters]] who were heavily influenced by [[Wonhyo]] include [[Fazang]], [[Li Tongxuan]], and [[Chengguan]]. The {{Wiki|Japanese}} [[monks]] [[Gyonen]] of the [[Pure Land]] [[Buddhism]] and [[Zenshu]] and [[Joto]] of the [[Faziang]] school were also influenced by him. | + | As one of the most {{Wiki|eminent}} {{Wiki|scholar}}-[[monks]] in [[Korean]] history, he was an influential figure in the development of the {{Wiki|East Asian}} [[Buddhist]] [[intellectual]] and {{Wiki|commentarial}} [[tradition]]. His extensive {{Wiki|literary}} output runs to over 80 works in 240 fascicles, and some of his commentaries, such as those on the [[Nirvāṇa Sūtra]] and the [[Awakening]] of [[Faith]] ( [[Mahāyāna-śraddhotpāda Śāstra]]), became classics revered throughout [[China]] and {{Wiki|Japan}} as well as [[Korea]]. In fact, his commentary on the [[Awakening]] of [[Faith]] helped to make it one of the most influential and intensively studied texts in the {{Wiki|East Asian}} [[Mahāyāna]] [[tradition]]. {{Wiki|Chinese}} [[masters]] who were heavily influenced by [[Wonhyo]] include [[Fazang]], [[Li Tongxuan]], and [[Chengguan]]. The {{Wiki|Japanese}} [[monks]] [[Gyonen]] of the [[Pure Land]] [[Buddhism]] and [[Zenshu]] and [[Joto]] of the [[Faziang]] school were also influenced by him. |
− | With his [[life]] spanning the end of the {{Wiki|Three Kingdoms}} period and the beginning of the Unified Silla, [[Wonhyo]] played a [[vital]] role in the reception and assimilation of the broad range of [[doctrinal]] [[Buddhist]] streams that flowed into the [[Korean]] peninsula at the [[time]]. [[Wonhyo]] was most interested in, and affected by [[Tathāgatagarbha]], [[Yogācāra]] and [[Hwaom]] [[thought]]. However, in his extensive [[scholarly]] works, composed as commentaries and essays, he embraced the whole spectrum of the [[Buddhist teachings]] which were received in [[Korea]], including such schools as [[Pure Land]], [[Nirvana]], [[Sanlun]] and [[Tiantai]] ([[Lotus Sūtra]] school). | + | With his [[life]] spanning the end of the {{Wiki|Three Kingdoms}} period and the beginning of the Unified [[Silla]], [[Wonhyo]] played a [[vital]] role in the {{Wiki|reception}} and assimilation of the broad range of [[doctrinal]] [[Buddhist]] streams that flowed into the [[Korean]] peninsula at the [[time]]. [[Wonhyo]] was most [[interested]] in, and affected by [[Tathāgatagarbha]], [[Yogācāra]] and [[Hwaom]] [[thought]]. However, in his extensive [[scholarly]] works, composed as commentaries and essays, he embraced the whole spectrum of the [[Buddhist teachings]] which were received in [[Korea]], including such schools as [[Pure Land]], [[Nirvana]], [[Sanlun]] and [[Tiantai]] ([[Lotus Sūtra]] school). |
[[File:Wonhyo15.jpg|thumb|250px|]] | [[File:Wonhyo15.jpg|thumb|250px|]] | ||
− | ==Biography== | + | =={{Wiki|Biography}}== |
− | [[Wonhyo]] was born in Apnyang (押梁), nowadays the city of Gyeongsan, North Gyeongsang province, South [[Korea]]. He had a son, Seol Chong, who is considered to be one of the great {{Wiki|Confucian}} [[scholars]] of Silla. | + | [[Wonhyo]] was born in Apnyang (押梁), nowadays the city of Gyeongsan, [[North]] Gyeongsang province, [[South]] [[Korea]]. He had a son, Seol Chong, who is considered to be one of the great {{Wiki|Confucian}} [[scholars]] of [[Silla]]. |
− | [[Wonhyo]] was famous for singing and [[dancing]] in the streets. While [[ | + | [[Wonhyo]] was famous for singing and [[dancing]] in the streets. While the [[Buddha]] discouraged such behaviors, his songs and dances were seen as [[upaya]], or [[skillful means]], meant to help save all [[sentient beings]]. |
− | Keel (2004: p. 432), in mentioning [[bodhisattva]] and [[sentient beings]], holds that Wŏnhyo: | + | Keel (2004: p. 432), in mentioning [[bodhisattva]] and [[sentient beings]], holds that [[Wŏnhyo]]: |
− | : ...tried to embody in his own [[life]] the ideal of a [[bodhisattva]] who works for the well-being of all [[sentient beings]]. Transcending the distinction of the [[sacred]] and the secular, he married a widower {{Wiki|princess}}, visited villages and towns, and taught [[people]] with songs and dances. | + | : ...tried to embody in his own [[life]] the {{Wiki|ideal}} of a [[bodhisattva]] who works for the well-being of all [[sentient beings]]. Transcending the distinction of the [[sacred]] and the {{Wiki|secular}}, he married a widower {{Wiki|princess}}, visited villages and towns, and taught [[people]] with songs and dances. |
− | He is [[thought]] to have founded [[Korea]]'s lone riverside [[temple]], Silleuksa, in the late 600s. While [[Wonhyo]] was in [[Bunhwangsa]] [[temple]] located in Guhwang-dong, Gyeongju, he wrote a number of [[books]]. For such strong association with Wonhyo, a research center and a [[shrine]] named Bogwangjeon hall dedicated to [[Wonhyo]]'s legacy are located in Bunhwangsa. | + | He is [[thought]] to have founded [[Korea]]'s lone riverside [[temple]], Silleuksa, in the late 600s. While [[Wonhyo]] was in [[Bunhwangsa]] [[temple]] located in Guhwang-dong, Gyeongju, he wrote a number of [[books]]. For such strong association with [[Wonhyo]], a research center and a [[shrine]] named Bogwangjeon hall dedicated to [[Wonhyo]]'s legacy are located in [[Bunhwangsa]]. |
− | ==Contribution to commentarial [[tradition]]== | + | ==Contribution to {{Wiki|commentarial}} [[tradition]]== |
− | He wrote commentaries on virtually all of the most influential [[Mahāyāna]] [[scriptures]], altogether including over eighty works in over two hundred fascicles. Among his most influential works were the commentaries he wrote on the [[Awakening]] of [[Faith]], [[Nirvana Sutra]] and [[Vajrasamādhi Sutra]], along with his exposition on the meaning of the two [[hindrances]], the ijangui. These were treated with utmost [[respect]] by leading [[Buddhist]] [[scholars]] in [[China]] and {{Wiki|Japan}}, and served to help in placing the [[Awakening]] of [[Faith]] as the most influential text in the [[Korean]] [[tradition]]. | + | He wrote commentaries on virtually all of the most influential [[Mahāyāna]] [[scriptures]], altogether including over eighty works in over two hundred fascicles. Among his most influential works were the commentaries he wrote on the [[Awakening]] of [[Faith]], [[Nirvana Sutra]] and [[Vajrasamādhi Sutra]], along with his [[exposition]] on the meaning of the two [[hindrances]], the ijangui. These were treated with utmost [[respect]] by leading [[Buddhist]] [[scholars]] in [[China]] and {{Wiki|Japan}}, and served to help in placing the [[Awakening]] of [[Faith]] as the most influential text in the [[Korean]] [[tradition]]. |
− | Keel (2004: pp. 431–432) positions Wŏnhyo in the emergent context of flux: | + | Keel (2004: pp. 431–432) positions [[Wŏnhyo]] in the emergent context of flux: |
− | : [[Wŏnhyo]], commonly regarded as the greatest thinker in [[Korean]] [[Buddhism]], was a prolific writer who produced no less than eighty-six works, of which twenty-three are extant either completely or partially. By his [[time]], most of the important [[sūtras]] and treatises had flowed into [[Korea]] from [[China]], and they were causing a great deal of confusion for Silla [[Buddhists]], as they had for the {{Wiki|Chinese}}. It was Wŏnhyo's genius to interpret all of the texts known to him in a way that would reveal their underlying unity of [[truth]] without sacrificing the distinctive message of each text. He found his {{Wiki|hermeneutical}} key in the famous [[Mahāyāna]] text, the [[Awakening]] of [[Faith]] (Dasheng Qixin Lun). | + | : [[Wŏnhyo]], commonly regarded as the greatest thinker in [[Korean]] [[Buddhism]], was a prolific writer who produced no less than eighty-six works, of which twenty-three are extant either completely or partially. By his [[time]], most of the important [[sūtras]] and treatises had flowed into [[Korea]] from [[China]], and they were causing a great deal of {{Wiki|confusion}} for [[Silla]] [[Buddhists]], as they had for the {{Wiki|Chinese}}. It was Wŏnhyo's genius to interpret all of the texts known to him in a way that would reveal their underlying unity of [[truth]] without sacrificing the {{Wiki|distinctive}} message of each text. He found his {{Wiki|hermeneutical}} key in the famous [[Mahāyāna]] text, the [[Awakening]] of [[Faith]] (Dasheng Qixin Lun). |
==[[Teaching]] story== | ==[[Teaching]] story== | ||
− | [[Wonhyo]] spent the earlier part of his career as a [[monk]]. In 661 he and a close friend - [[Uisang]] (625–702, founder of the [[Korean]] Hwaom school) - were traveling to [[China]] where they hoped to study [[Buddhism]] further. Somewhere in the region of Baekje the pair were caught in a heavy downpour and forced to take [[shelter]] in what they believed to be an earthen [[sanctuary]]. During the night [[Wonhyo]] was overcome with [[thirst]], and reaching out grasped what he [[perceived]] to be a gourd, and drinking from it was refreshed with a draught of cool, refreshing [[water]]. Upon waking the next morning, however, the companions discovered much to their amazement that their [[shelter]] was in fact an ancient tomb littered with [[human]] skulls, and the vessel from which [[Wonhyo]] had drunk was a [[human]] skull full of brackish [[water]]. Upon [[seeing]] this, [[Wonhyo]] vomited. Startled by the [[experience]] of believing that a gruesome liquid was a refreshing treat, [[Wonhyo]] was astonished at the [[power]] of the [[human]] [[mind]] to transform [[reality]]. After this "[[consciousness-only]]" [[enlightenment]] [[experience]], he abandoned his plan to go to [[China]]. He left the priesthood and turned to the spreading of the [[Buddhadharma]] as a layman. Because of this aspect of his character, [[Wonhyo]] ended up | + | [[Wonhyo]] spent the earlier part of his career as a [[monk]]. In 661 he and a close [[friend]] - [[Uisang]] (625–702, founder of the [[Korean]] [[Hwaom]] school) - were traveling to [[China]] where they hoped to study [[Buddhism]] further. Somewhere in the region of [[Baekje]] the pair were caught in a heavy downpour and forced to take [[shelter]] in what they believed to be an earthen [[sanctuary]]. During the night [[Wonhyo]] was overcome with [[thirst]], and reaching out grasped what he [[perceived]] to be a gourd, and drinking from it was refreshed with a draught of cool, refreshing [[water]]. Upon waking the next morning, however, the companions discovered much to their amazement that their [[shelter]] was in fact an {{Wiki|ancient}} tomb littered with [[human]] skulls, and the vessel from which [[Wonhyo]] had drunk was a [[human]] skull full of brackish [[water]]. Upon [[seeing]] this, [[Wonhyo]] vomited. Startled by the [[experience]] of believing that a gruesome liquid was a refreshing treat, [[Wonhyo]] was astonished at the [[power]] of the [[human]] [[mind]] to [[transform]] [[reality]]. After this "[[consciousness-only]]" [[enlightenment]] [[experience]], he abandoned his plan to go to [[China]]. He left the priesthood and turned to the spreading of the [[Buddhadharma]] as a [[layman]]. Because of this aspect of his [[character]], [[Wonhyo]] ended up becoming a popular {{Wiki|folk}} [[hero]] in [[Korea]]. He was a colleague and [[friend]] of the influential [[Silla]] [[Hwaom]] [[monk]] [[Uisang]], and an important result of their combined works was the establishment of [[Hwaeom]] as the dominant stream of [[doctrinal]] [[thought]] on the [[Korean]] peninsula. |
==English translation project== | ==English translation project== | ||
Line 37: | Line 37: | ||
=={{Wiki|Taekwondo}} sequence== | =={{Wiki|Taekwondo}} sequence== | ||
− | The {{Wiki|International Taekwon-Do Federation}} pattern "Won-Hyo" is named in [[Wonhyo's]] {{Wiki|honor}}. This pattern consists of 28 movements, and is the pattern for the green belt student. | + | The {{Wiki|International Taekwon-Do Federation}} pattern "[[Won-Hyo]]" is named in [[Wonhyo's]] {{Wiki|honor}}. This pattern consists of 28 movements, and is the pattern for the green belt student. |
{{W}} | {{W}} | ||
[[Category:Korea]] | [[Category:Korea]] |
Latest revision as of 07:09, 30 December 2013
Wonhyo (617–686 CE) was one of the leading thinkers, writers and commentators of the Korean Buddhist tradition. Essence-Function (體用), a key concept in East Asian Buddhism and particularly that of Korean Buddhism, was refined in the syncretic philosophy and worldview of Wonhyo.
As one of the most eminent scholar-monks in Korean history, he was an influential figure in the development of the East Asian Buddhist intellectual and commentarial tradition. His extensive literary output runs to over 80 works in 240 fascicles, and some of his commentaries, such as those on the Nirvāṇa Sūtra and the Awakening of Faith ( Mahāyāna-śraddhotpāda Śāstra), became classics revered throughout China and Japan as well as Korea. In fact, his commentary on the Awakening of Faith helped to make it one of the most influential and intensively studied texts in the East Asian Mahāyāna tradition. Chinese masters who were heavily influenced by Wonhyo include Fazang, Li Tongxuan, and Chengguan. The Japanese monks Gyonen of the Pure Land Buddhism and Zenshu and Joto of the Faziang school were also influenced by him.
With his life spanning the end of the Three Kingdoms period and the beginning of the Unified Silla, Wonhyo played a vital role in the reception and assimilation of the broad range of doctrinal Buddhist streams that flowed into the Korean peninsula at the time. Wonhyo was most interested in, and affected by Tathāgatagarbha, Yogācāra and Hwaom thought. However, in his extensive scholarly works, composed as commentaries and essays, he embraced the whole spectrum of the Buddhist teachings which were received in Korea, including such schools as Pure Land, Nirvana, Sanlun and Tiantai (Lotus Sūtra school).
Biography
Wonhyo was born in Apnyang (押梁), nowadays the city of Gyeongsan, North Gyeongsang province, South Korea. He had a son, Seol Chong, who is considered to be one of the great Confucian scholars of Silla.
Wonhyo was famous for singing and dancing in the streets. While the Buddha discouraged such behaviors, his songs and dances were seen as upaya, or skillful means, meant to help save all sentient beings.
Keel (2004: p. 432), in mentioning bodhisattva and sentient beings, holds that Wŏnhyo:
- ...tried to embody in his own life the ideal of a bodhisattva who works for the well-being of all sentient beings. Transcending the distinction of the sacred and the secular, he married a widower princess, visited villages and towns, and taught people with songs and dances.
He is thought to have founded Korea's lone riverside temple, Silleuksa, in the late 600s. While Wonhyo was in Bunhwangsa temple located in Guhwang-dong, Gyeongju, he wrote a number of books. For such strong association with Wonhyo, a research center and a shrine named Bogwangjeon hall dedicated to Wonhyo's legacy are located in Bunhwangsa.
Contribution to commentarial tradition
He wrote commentaries on virtually all of the most influential Mahāyāna scriptures, altogether including over eighty works in over two hundred fascicles. Among his most influential works were the commentaries he wrote on the Awakening of Faith, Nirvana Sutra and Vajrasamādhi Sutra, along with his exposition on the meaning of the two hindrances, the ijangui. These were treated with utmost respect by leading Buddhist scholars in China and Japan, and served to help in placing the Awakening of Faith as the most influential text in the Korean tradition.
Keel (2004: pp. 431–432) positions Wŏnhyo in the emergent context of flux:
- Wŏnhyo, commonly regarded as the greatest thinker in Korean Buddhism, was a prolific writer who produced no less than eighty-six works, of which twenty-three are extant either completely or partially. By his time, most of the important sūtras and treatises had flowed into Korea from China, and they were causing a great deal of confusion for Silla Buddhists, as they had for the Chinese. It was Wŏnhyo's genius to interpret all of the texts known to him in a way that would reveal their underlying unity of truth without sacrificing the distinctive message of each text. He found his hermeneutical key in the famous Mahāyāna text, the Awakening of Faith (Dasheng Qixin Lun).
Teaching story
Wonhyo spent the earlier part of his career as a monk. In 661 he and a close friend - Uisang (625–702, founder of the Korean Hwaom school) - were traveling to China where they hoped to study Buddhism further. Somewhere in the region of Baekje the pair were caught in a heavy downpour and forced to take shelter in what they believed to be an earthen sanctuary. During the night Wonhyo was overcome with thirst, and reaching out grasped what he perceived to be a gourd, and drinking from it was refreshed with a draught of cool, refreshing water. Upon waking the next morning, however, the companions discovered much to their amazement that their shelter was in fact an ancient tomb littered with human skulls, and the vessel from which Wonhyo had drunk was a human skull full of brackish water. Upon seeing this, Wonhyo vomited. Startled by the experience of believing that a gruesome liquid was a refreshing treat, Wonhyo was astonished at the power of the human mind to transform reality. After this "consciousness-only" enlightenment experience, he abandoned his plan to go to China. He left the priesthood and turned to the spreading of the Buddhadharma as a layman. Because of this aspect of his character, Wonhyo ended up becoming a popular folk hero in Korea. He was a colleague and friend of the influential Silla Hwaom monk Uisang, and an important result of their combined works was the establishment of Hwaeom as the dominant stream of doctrinal thought on the Korean peninsula.
English translation project
Wonhyo's twenty-three extant works are currently in the process of being translated into English as a joint project between Dongguk University and State University of New York at Stony Brook.
Taekwondo sequence
The International Taekwon-Do Federation pattern "Won-Hyo" is named in Wonhyo's honor. This pattern consists of 28 movements, and is the pattern for the green belt student.