By A. Charles Muller and Cuong T. Nguyen (eds)
Prime East Asian Buddhist thinkers of the 7th century in comparison, analyzed, and finalized seminal epistemological and soteriological matters that were less than dialogue in India and East Asia for hundreds of years. one of many doctrinal concerns that got here to the fore was once the connection among the Tathagatagarbha (or “Buddha-nature”) knowing of the human psyche and the view of simple karmic indeterminacy articulated through the hot circulation of Indian Yogacara brought throughout the translations and writings of Xuanzang and his disciples. the good Silla scholiast Wonhyo (617–686), even if geographically positioned at the outer edge within the Korean peninsula, was once a great deal on the heart of the serious dialogue and debate that happened on those issues. during the strength of his writings, he turned some of the most influential figures in resolving doctrinal discrepancies for East Asian Buddhism.
Although lots of Wonhyo’s writings are misplaced, via his extant paintings we can get a high-quality glimpse of his profound and discovered insights at the nature and serve as of the human brain. we will be able to additionally basically see his hermeneutical techniques and techniques of argumentation, that are derived from apophatic Madhyamika research, the newly brought Buddhist common sense, in addition to a number of indigenous East Asian techniques. This quantity comprises 4 of Wonhyo’s works which are in particular revelatory of his therapy of the advanced move of principles in his iteration: method of the 2 obstacles (Yijang ui), Treatise at the Ten methods of Resolving Controversies (Simmun hwajaeng non), remark at the Discrimination among the center and the Extremes (Chungbyon punbyollon so), and the severe dialogue on Inference (P’an piryang non).
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Extra resources for Wonhyo’s Philosophy of Mind
This is the hwajaeng where all conflicts are resolved General Introduction 39 in a nonconceptual experience. We might guess that the ability to do languagebased hwajaeng is no doubt stimulated by having this kind of experience. As one example of this kind of turning point in Wŏnhyo’s writings, we can read this passage from the Doctrinal Essentials of the “Lotus Sutra” (Pŏphwa chong’yo): Resolution: This statement is not right. Why? Suppose one says that because “not three [vehicles] but only one [vehicle]” does not lie outside the four logical possibilities, that which is to be obtained is not final.
There are, in Wŏnhyo, many things involved in being able to reconcile doctrinal disagreements, not the least of which is a basic level of mastery of the doctrines that allows him to fully apprehend what the proponents of various positions are trying to say. Wŏnhyo possessed an unusual grasp of the major scriptures and śāstras from all of the Mahāyāna traditions represented in East Asia and was able to readily bring to mind and cite a passage from anywhere within the Mahāyāna canon to support or refute a certain position.
Thus the ability to be in a state wherein one is disconnected from words, while being its own end, can also serve as an exegetical standpoint from which reconciliation is far more readily undertaken. While we can, from the perspective of logical argumentation, assert that the overriding goal of all the modes of Wŏnhyo’s discourse described above is hwajaeng,we might still see hwajaeng as only the penultimate aim of Wŏnhyo’s efforts. His final purpose, even as a scholarly commentator, is religious, not philosophical or doctrinal.