The main influential thinkers within the Korean philosophical culture. Koreans recognize W?nhyo in his a variety of roles as Buddhist mystic, miracle employee, social iconoclast, non secular proselytist, and cultural hero. primarily else, W?nhyo was once an cutting edge philosopher and prolific author, whose works conceal 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 day. W?nhyo's significance is now not constrained to the peninsula, even if. His writings have been greatly learn in China and Japan, and his impression at the total improvement of East Asian Mah?y?na proposal is important, rather on the subject of the Huayan, Chan, and natural Land schools.In Cultivating unique Enlightenment, the 1st quantity within the gathered 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 bought 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 an important query of ways enlightenment should 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 dwelling creatures. In W?nhyo's presentation, this idea of "original enlightenment" is reworked from an summary philosophical proposal right into a sensible software of meditative education. W?nhyo's Exposition presents a ringing endorsement of the prospect that each one people need to get better the enlightenment that's stated to be innate within the brain and to make it a tangible strength in all of our actions.
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Additional resources for Cultivating Original Enlightenment: Wohnyo's Exposition of the Vajrasamadhi-Sutra (Kumgang Sammaegyong Non)
The reason this is the case is because, in all these loci, it is not so and yet not not-so. (p. 629a) In this encounter between sûtra and commentator, the scripture may set the agenda, but the commentary controls the discussion; the relationship between the two is utterly symbiotic and interdependent. As Wõnhyo’s biography tells us, in the case of the VajrasamŒdhi, in fact, the history of the scripture’s “rediscovery” in Silla is so intertwined with Wõnhyo’s summons to write its exegesis that we can almost presume that there would have been no scripture if there had been no commentary.
But while still en route across the sea, an old man suddenly appears from out of the waves and leads the envoy down to the Dragon King’s palace deep beneath the ocean, where he has a personal audience with that ophidian monarch. The Dragon King informs the envoy that the illness of the Silla queen had merely been a pretext to ensure that a long-lost sûtra, the VajrasamŒdhi-sûtra, would be reintroduced to the world. ) and commented upon by Wõnhyo. In order to ensure the scripture’s safe return to Silla, the pages are wrapped in waxed paper and hidden inside the envoy’s thigh.
The Vajrasamâdhi-sûtra, the root text of Wõnhyo’s Exposition, is just such a scripture. One strategy such scriptures took in order to increase the odds of being accepted as authentic was to mimic as closely as possible the style of translated scripture. Thus, despite their Sinitic provenance, such texts are often no more transparent to the reader than are translations of imported materials. In such conditions, commentaries play a crucial role in mediating the gulf that separates the archaic (or putatively archaic) sacred text from the contemporary reader.