Source: Choe 2017

Choe Yeonshik 최연식 . "Wonhyo ui 'Daeseung gi sil lon byeolgi' seongnip e daehan saeroun ihae" 원효의 『대승기신론별기』 성립에 대한 새로운 이해 . 佛敎學硏究 Bulgyohak yeongu 52 (2017): 85–110.

https://doi.org/10.21482/jbs.52..201709.85 https://www.kci.go.kr/kciportal/ci/sereArticleSearch/ciSereArtiView.kci?sereArticleSearchBean.artiId=ART002271828

Assertions

Assertion	Argument	Place in source	Search
Texts: T1845; 大乘起信論別記 Dates: btw. 687 and 735	The Daeseung gi sil lon byeolgi 大乘起信論別記 T1845, a commentary on the Dasheng qi xin lun 大乘起信論 T1666, is traditionally attributed to Wonhyo 元曉 (who also authored another commentary, 起信論疏 T1844). Choe argues that in its present form, T1845 is dependent on Fazang’s 法藏 Dasheng qi xin lun yiji 大乘起信論義記 T1846. He also holds that it is based on a (no longer independently extant) work by Wonhyo, the Daeseung gi sil lon gi 大乘起信論記, but was significantly edited by unknown editors in Silla, under the influence of the works of Fazang that were newly introduced into Silla after Wonhyo’s death. Choe's main grounds for this argument are: (1) Fazang's references to comments found in T1845 under the rubric of 別記 should not in fact refer to T1845, because 別記 usually means a different work of the same author; we should thus consider the alternate possibility that these shared passages represent influence of Fazang on T1845. (2) The use of the term 緣起真如 is more characteristic of Fazang than Wonhyo. Choe argues for a terminus post quem around 690, when T1846 was compiled; and a terminus ante quem of 744, when T1845 first appears in the records of manuscript copying 寫經文書 at Todaiji 東大寺. More precisely, he estimates a date between 687, when Wonhyo passed away, and the period when [the Nara-period Japanese monk] Shinjō 審祥 was in Silla (around the 720s–730s), since records state that Shinjō took T1845 to Tōdaiji. Edit		The Daeseung gi sil lon byeolgi 大乘起信論別記 T1845, a commentary on the Dasheng qi xin lun 大乘起信論 T1666, is traditionally attributed to Wonhyo 元曉 (who also authored another commentary, 起信論疏 T1844). Choe argues that in its present form, T1845 is dependent on Fazang’s 法藏 Dasheng qi xin lun yiji 大乘起信論義記 T1846. He also holds that it is based on a (no longer independently extant) work by Wonhyo, the Daeseung gi sil lon gi 大乘起信論記, but was significantly edited by unknown editors in Silla, under the influence of the works of Fazang that were newly introduced into Silla after Wonhyo’s death. Choe's main grounds for this argument are: (1) Fazang's references to comments found in T1845 under the rubric of 別記 should not in fact refer to T1845, because 別記 usually means a different work of the same author; we should thus consider the alternate possibility that these shared passages represent influence of Fazang on T1845. (2) The use of the term 緣起真如 is more characteristic of Fazang than Wonhyo. Choe argues for a terminus post quem around 690, when T1846 was compiled; and a terminus ante quem of 744, when T1845 first appears in the records of manuscript copying 寫經文書 at Todaiji 東大寺. More precisely, he estimates a date between 687, when Wonhyo passed away, and the period when [the Nara-period Japanese monk] Shinjo 審祥 was in Silla (around the 720s–730s), since records state that Shinjo took T1845 to Todaiji. T1845; 大乘起信論別記

Assertion

Argument

Place in source

Texts: T1845; 大乘起信論別記
Dates: btw. 687 and 735

The Daeseung gi sil lon byeolgi 大乘起信論別記 T1845, a commentary on the Dasheng qi xin lun 大乘起信論 T1666, is traditionally attributed to Wonhyo 元曉 (who also authored another commentary, 起信論疏 T1844). Choe argues that in its present form, T1845 is dependent on Fazang’s 法藏 Dasheng qi xin lun yiji 大乘起信論義記 T1846. He also holds that it is based on a (no longer independently extant) work by Wonhyo, the Daeseung gi sil lon gi 大乘起信論記, but was significantly edited by unknown editors in Silla, under the influence of the works of Fazang that were newly introduced into Silla after Wonhyo’s death.

Choe's main grounds for this argument are: (1) Fazang's references to comments found in T1845 under the rubric of 別記 should not in fact refer to T1845, because 別記 usually means a different work of the same author; we should thus consider the alternate possibility that these shared passages represent influence of Fazang on T1845. (2) The use of the term 緣起真如 is more characteristic of Fazang than Wonhyo.

Choe argues for a terminus post quem around 690, when T1846 was compiled; and a terminus ante quem of 744, when T1845 first appears in the records of manuscript copying 寫經文書 at Todaiji 東大寺. More precisely, he estimates a date between 687, when Wonhyo passed away, and the period when [the Nara-period Japanese monk] Shinjō 審祥 was in Silla (around the 720s–730s), since records state that Shinjō took T1845 to Tōdaiji.

Edit