Abstract
I shed light on the spread of Shakyamuni Buddha’s Truth to Shilla-Korea indirectly through the Chinese translation by Chinese monk-friars including Kumarajiva(344-413CE), Xuanzang (現場600-664), and Kuiji (窺基 632-682) and directly through the teaching of Indian monk-friar Marananta (摩羅難陀 c. 384 ?) and the Korean translation by Ahdo (阿道 479-500? ), Zhazhang (慈藏 590-658), Woncheuk (圓測 613-696), Euysahng (義湘 625-702) and Wonhyo. Then, I indicate the current chaos in translation, regarding how to translate Wonhyo’s terms, such as 一心, 十門, 和諍, 無愛, by illustrating previous translations and explications domestically and internationally. Given the chaos in which Shakamuni’s Truth was transcribed, translated, and spread in various languages including the Pali, the Sanskrit, the Tibetan, and the Chines, I argue that when it comes to the exegesis of Wonhyo’s Xipmunhwazaengron, one needs to dive into the past historical period and get ready to enter the 門 of Shakyamuni’s Buddhist Truth of 一心 and passes through the never-ending fractals of 門, experience the dynamic engagement of 和諍 without a priori judgment and finally, come out with 無愛 of giving up any desires.
Details
Presentation Type
Paper Presentation in a Themed Session
Theme
2024 Special Focus—Traveling Concepts: The Transfer and Translation of Ideas in the Humanities
KEYWORDS
Wonhyo, Muae, Yilshim, Xipmun, Hwazaeng
