• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.73-92
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• 2004

The present article deals with the concept 'ekayāna' as the spirit of the times in the period of Unifying War in Shilla, which is embodied in the thought of Wonhyo and Euisang. This article is divided into five sections. Section I introduces the background of research history regarding the spirit of the age during the Unifying War, and explaines the reason why we adopted two thinkers such as Wonhyo and Euisang, especially the concept 'ekayāna' of the two as a subject for inquiry. Section II discusses on the hermeneutical difference between the Chinese Faxiang sect and Wonhyo regarding the interpretation of one passage from Saṃdhinirmocana-Sūtra, in which the relation between ekayāna and triyāna is explained. It is noteworthy that Faxiang sect places emphasis on the differentiation of triyāna, but Wonhyo gives emphasis to equality of ekayāna. Section III refers to the hermeneutical horizons of Wonhyo which is connoted in the interpretation of Saṃdhinirmocana-Sūtra, especially focusing on the concept 'ekayāna'. Here we can make a conclusion as follows; Firstly, the 'ekayāna' in Wonhyo is immanent in 'triyāna' and at the same time transcendental from 'triyāna', so to speak 'com-transcendetal' with 'triyāna'. Secondly, there is inseparable and unmixable relation between 'ekayāna' and beings. In another words, 'ekayāna' is śūnyatā. Thirdly, 'ekayāna' is a kind of universal truth(普法 pŭ fă) in that it offers the benefit to open and develop the immanent buddhadhātu of all living lives. In addition to Wonhyo's thought on ekayāna, section IV refers to the concept 'ekayāna' of Euisang. On Euisang, 'ekayāna' is 'the perfect teaching(圓敎 yuán jiào)' and 'pratītyasamutpāda'. From this point of view, we can conclude that the thought on ekayāna between the two, Wonhyo and Euisang is not different, and completely coherent. As a result, as it is concluded in section V, it is also clear that ekayāna has 'com-transcendental' relation to triyāna. Therefore we can safely make a conclusion that the spirit of the times in the period of Unifying War in Shilla among the leading thinkers is the vision for 'com-transcendency'.

• Journal of the Korean Institute of Educational Facilities
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• v.28 no.4
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• pp.14-19
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• 2021

• The Journal of Korean Philosophical History
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• no.27
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• pp.39-61
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• 2009

Numerous Researches on the Buddhist perspective of Wonhyo agree that the Mind is the core principle of Wonhyo's Buddihist perspective. Based on prior research, this paper identifies the philosophy of Mind-only(vijñaptimātratā) in the broader perspective, that is, "Mind is the first principle of the existence", as the core thought of Wonhyo. The objective of this paper is to reorganize the systematic theories of consciousness, one of the principle sectors of Wonhyo's philosophy of vijñaptimātratā. One can find most systematic texts of consciousness of Wonhyo in 『GiSilRonSo』 and 『GiSilRonByeolGi』. Although 『GeumGang SamMaeGyeongRon』 includes some interpretations of consciousness, it is difficult to formulate a consistent structure based on it. Beside tā.JangEui』, which discusses the meaning of vijñaptimātratā centering around affliction, Wonhyo's opinion about important issues of vijñaptimātratā philosophy such as ālayavijñāna, permeation, bījadharma, and aspects of perception appears in fragments. Thus, this paper focuses on 『GiSilRonSo』 and 『GiSilRon ByeolGi』, Wonhyo's interpretation of 『Awakening of Mahāyāna Faith』(大乘起信論), as well as 『IJangEui』, 『PanBiRyangRon』 and 『Geum GangSamMaeGyeongRon』. The researcher examines how one-mind, tathāgatagarbha, and ālayavijñāna become the principles of 'neither arising nor ceasing'(不生滅) and 'arising and ceasing'(生滅) of all beings. The process of how one-mind develops mind in terms of the Absolute(心眞如門) and mind in terms of Phenomena(心生滅門) and its ontological structure are also investigated. In addition, the philosophical significance of Wonhyo's interpretation of tathāgatagarbha and ālayavijñāna analyzed. Besides, the method how various theories about vijñāna from Tathāgatagarbha's and Yogācāra's philosophy can be synthesized is examined based on Wonhyo's arguments. The four aspects of existence(caturākāra 四相) -arising(生), abiding(住), changing(異), and ceasing(滅)- which is transformed according to stages and dimensions of 'arising and ceasing', and phases of mind such as delusion of three fine states(三細) and six rough states(六麤), five consciousness(五意), and six defiled states(六染) are interpreted based on Tathāgatagarbha's and Yogācāra's philosophical system.

• Magazine of the Korea Concrete Institute
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• v.7 no.6
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• pp.30-37
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• 1995

• Proceedings of the Korean Society of Environment and Ecology Conference
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• autumn
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• pp.89-92
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• 2004

• Journal of the Korean Society for Library and Information Science
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• v.10
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• pp.121-148
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• 1983

This study deals with and brings light on the classification system of Kyochangchongrok Kyongba((敎藏總錄 經部) Concerning the Euichon(義天)'s catalogue, Ohya(大屋德城) pointed out in 1937 that its classification system was different from that of the Kaewon Sokkyorok Yakchul(開元釋敎錄略出), and the system was not based on the diverse divisions of doctrines, such as Chontae(天台) or Whaom(華嚴). He went on to contend that the system, therefore, had no working rules, and was disorder as a corollary. The present writer, however, firmly convinced that Euichon must have had some criteria and order in editing the Catalogue on the basis of the commentaries which he had collected in 20 years, examined the catalogue by analyzing the classification system of sutra, vinaya and philosophy, thereby reclassifying them as divisions of doctrines like Wonhyo(元曉), Chontae(天台) and Hyonsu(賢首). As a result, the present writer disclosed that Euichon's Clataogue was edited in conformity with some criteria. For it was edited according tothe order of his teachings and meditations; complete combination of dharma, gist of final teachings, sermons of Hinavana Buddhism. Furthermore, it was clarified that he logically organized the system since he, concerning the sub-system, synthetically applied the reverse of the order which was illustrated in the diverse divisions of doctrines of 'Wonhyo', etc. consequently arranging and connecting the doctrines respectivelly. The significance of this treatise can, therefore, read as follows; to prove the Euichon's Catalogue was complied reasonably and logically on the basis of standing criterion.

• The Journal of the Petrological Society of Korea
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• v.9 no.3
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• pp.142-168
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• 2000

The granites distributed in the Kyongsang basin contain the rocks which are different from the host rocks, and they are known as magic microgranular enclaves. The genesis of the magic micro-granular enclaves can be divided into four types: (1) rock fragments from country rocks; (2) cumulation of the early crystals in host magma or disruption of early chilled borders; (3) magma mingling; and (4) restite. These enclaves can be easily found in the granites around Mt. Wonhyo, Yangsan city. They are ellipsoidal in shape, and have phenocrysts might be originated from the host rocks and sharp contacts with the granites. Under the microscope, textures such as oscillation zoning, horn-blende-mantled quartz, rapakivi texture, and acicular apatite are observed, and these indicate that the enclaves were originated from magma and then produced by chilling. The evidences showing that the enclaves were formed by magma mingling are: (1) petrographical characteristics; (2) similarity of the compositions between the rim of plagioclase in the enclave and plagioclase in the granite; (3) linear trends of the major elements; (4) total REE content of the enclaves; and (5) Textural and compositional variations from rim to core in zoned enclaves. The magic end member of the enclave is regarded as the aphyric basaltic andesite in Mt. Sinbul-Youngchui area. The granites around Mt. Wonhyo experienced the magma mingling process which was produced by the injection of mafic magma at about 70 Ma, during the crystal differentiation, and then continued the crystallization. The equigranular granites and the micrographic granites in the study area are considered as the results after the magma mingling process.

• Korean Journal of Environment and Ecology
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• v.19 no.4
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• pp.333-341
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• 2005

The Wonhyo tunnel section of the Gyeongbu line for KTX, which will be driven through the Cheonseongsan, has the opposing opinions between conservation and development. To investigate the vegetation structure of the Cheonseongsan area, sixty five plots(unit: $100m^2$) were set up and surveyed. The analysis results of the actual vegetation map was showing that the conifer-deciduous and deciduous community is $53\%$, And DGN 8 was $86.88\%$ in the analysis of Degree of Green Naturality. Five representative communities which are conifer-deciduous, de-ciduous, Pinus densiflora -Quercus dentata, P. densiflora-Q. acutissima and Q. dentata community, were investigated on a species composition.

• Proceedings of the KSR Conference
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• 2007.05a
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• pp.1838-1844
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• 2007

The Wonhyo Tunnel on KTX railroad line is a section of latest concerns from domestic environmental NGOs, which focus on potential destruction of ecosystem or the like due to ever-depleted swamp water at about 300m upward from the tunnel under construction. As a result of study, out of all swamps in the vicinity of the tunnel, it was found that Mujechi 1st and 2nd swamps have been getting smaller in their area little by little since 50 years ago primarily under the influence of eroded streams around lower swamp and even ever-increasing annual mean temperature. As the result of monitoring about swamp before work, it was found that swamp water depends absolutely on amount of rainfall. Besides, the results of monitoring during work also didn't show any leakage generated in the tunnel during and after excavation works with regard to a wheat field swamp in the most vicinity of the tunnel (80m away). On the other hand, it was found that the range affected by ground water sink in tunnel section without grouting process amounted to about 100m around the tunnel, which indicates that such ground water sink has no significant impact upon most of swamps near the tunnel. As the result of testing by two well tracer test around swamps, it was noted that swamp water didn't run out from the bottom of swamp even with adjacent ground water level sunk in factitious ways. And the results of physical survey showed that swamp kept saturated even in dry season when ground water level becomes lower than the bottom of swamp. Therefore, even supposing that ground water level becomes sunk due to tunnel works, it is estimated that the water level of swamps would be still kept owing to impervious layer(peat beds).

• Korean Journal of Heritage: History & Science
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• v.47 no.4
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• pp.136-161
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• 2014

This paper investigates the Buddhist sculpture and wall-painting enshrined in the halls of Bunhwangsa (Bunhwang temple) at Gyeongju in the mid-Silla period, which are thoroughly unknown to us except through textual records of Samgukyusa compiled by Priest Ilyeon in the late thirteenth century. According to Samgukyusa, a clay portrait-sculpture of Monk Wonhyo, made by his son Seolchong, was placed in Bunhwangsa. This image faced to the side, because he turned his body toward Seolchong when Seolchong bowed to this image. This story suggests that the portrait image of Wonhyo was most likely made after the Vimalakirti images, which were popular in China from the Six Dynasties period on, especially the Vimalakirti images of the early Tang period, turning his head and body toward Bodhisattva Manjusi seated opposite. The Vimalakirti image of Seokkuram might show the portrait image of Wonhyo. A wall-painting of a Thousand-Armed Avalokiresvara who has a thousand arms with a thousand eyes, called by the name 'Great Mercy with a Thousand Hands', was enshrined on the north wall of the left hall of Bunhwangsa. During King Gyeondeok's reign, Himyeong and her five-year-old blind child prayed before this image, and the blind child gained eyesight. While praying, they sang a song pleading for one of the thousand eyes which the Bodhisattva had in his hands. This song implies that Thousand-Armed Avalokiresvara had a thousand eyes, one painted on each hand. The fact that Thousand-Armed Avalokiresvara of Bunhwangsa was called 'Great Mercy with a Thousand Hands' indicates that this painting was based on the scripture Thousand-Armed Avalokiresvara Sutra translated by Bhagavaddharma in about 655, in the Tang period, which also has 'Great Mercy' in its title. In the year 755, a gilt bronze image of Medicine Buddha was made in Bunhwangsa, using nearly 61 tons of bronze to cast. The huge amount of bronze suggests it includes not only the Buddha statue but many other images such as two attendant Bodhisattvas of Suryaprabha and Candraprabha, Eight Great Bodhisattvas, or Twelve Guardians. Seven images of Medicine Buddha might have been made in accordance with the scriptural text of Seven Medicine Buddha Sutra translated by Monk Yijing. Textual evidence and recent excavation have revealed that seven images of Medicine Buddha and their whole attendant images based on Seven Medicine Buddha Sutra were made in the Nara period from 751 to 762 when Queen Gomyo contructed Sinyakusiji temple for the recovery of her husband Shomu. It is fair to assume that one or seven Medicine Buddhas and a whole group of his (their) attendant images were made for the main hall of Bunhwangsa temple in 755.