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2013, Vol., No.13

  • 1.

    Inclusivism: the Enduring Vedic Vision in the Ever-Renewing Cosmos

    Ham, Hyoung Seok | 2013, (13) | pp.9~53 | number of Cited : 1
    Abstract PDF
    This paper seeks to define a unifying vision of Hinduism from within the tradition and claims that this vision is inclusivistic. By reviewing scholarly discussions on inclusivism, the singularity/plurality of Hinduism, and the timelessness feature of Sanskrit literature, the paper analyzes how truth claims were made in ancient India and identifies a possible provenance of inclusivism in the role of Brahmins who regularly emulated the Creator god Prajāpati. Considering the influence of Vedic ritualistic culture on the perception of truth and otherness, the “real extension of the Veda,” despite its seeming neglect in the tradition, should be appreciated for providing Indian intellectuals with a paradigmatic framework of knowledge throughout history.
  • 2.

    A basic study on Commentaries on the Lotus Sutra Excavated from the Western Regions

    金炳坤 | 2013, (13) | pp.55~111 | number of Cited : 0
    Abstract PDF
    The five kinds (Nos. 2748-2752) and the six manuscripts (S. 2733, S .4102, S. 4107, S. 2463, S. 2439, S. 2662) of commentaries on the Lotus Sutra excavated from the Western Regions (Dunhuang) are contained in Koitsu-bu, vol.85 of the Taishō Tripiṭaka . This paper reviews existing studies concerning commentaries on the Lotus Sutra from the Western Regions. It will also analyze the relationship between these commentaries and the Miaofalianhuajing Zuanshu 妙法蓮華經纘述 written by Huijing 慧淨 (578-645?) in the Jiguo si 紀國寺, which was discovered by the author in 2010. These have relevance to other manuscripts as follows: I. S. 2733. & S. 4102. cf. BD06199 (淡32). II. S. 4107. cf. BD06198 (菜11). III. S. 2463. cf. BD06199 (淡32), S. 113v. IV. S. 2439. cf. BD06196 (暑70), P. ch. 4567, BD06197 (玉26), P. ch. 3308. V. S. 2662. This paper makes it clear that II and V are strongly connected to the Zuanshu . There are three kinds of original text of the Zuanshu : 1) Korean Treasure No. 206. (chap. 1) 2) Korean Treasure No. 1468-4. (chaps. 3-6) 3) BD06202 (致15). (chap. 1) There are two kinds of excerpts which can be extracted from the Zuanshu : 1) S. 6494. (chaps. 1-3) 2) S. 4107. (chaps. 16-20) The Zuanshu , an influential document inspired the commentaries on the Lotus Sutra , which were established after the seventh century.
  • 3.

    On the meaning of Vyākaraṇa in the Lotus Sūtra

    Gipyo Choi | 2013, (13) | pp.113~149 | number of Cited : 2
    Abstract PDF
    Among Buddhist texts, the Lotus Sūtra contains numerous instances of Vyākaraṇa, the prediction of becoming a Buddha in the future. In this text, there are two types of Vyākaraṇa: one is the general prediction addressed to all beings concerning their future attainment of Buddhahood, the other one is the individual prediction, given to a specific individual and specifying the concrete time of attaining Buddhahood and the exact name under which the individual will be known as a future Buddha. All those who understand the doctrinal content set forth in the first half of the Lotus Sūtra will become bodhisattvas practising the Mahāyāna teachings. At that time, the Buddha gives them a general prediction, but they are bodhisattvas only by name and not genuine practitioners of the bodhisattva path. In contrast, those like Śāriputra who received the individual prediction, are those who have produced the awakened mind (bodhicitta) by means of deep faith and understanding. These have at least reached the first of the ten bodhisattva stages. It is to them that the Buddha gives the individual prediction. Therefore, this paper interprets the genuine prediction of achieving future Buddhahood as referring not to the general prediction given to titular bodhisattvas, but to the specific prediction given to those bodhisattvas who already reached the first of the ten bodhisattva stages, as a token of faith. The Buddha's prediction given to Devadatta who didn’t have any reaction is an exceptional case which can be interpreted as follows: far from being an evil person, Devadatta actually is a great bodhisattva who merely has manifested himself as an evil person. Zhiyi(538–597), the founder of the Tiantai tradition, provides an additional reason why prediction is given to bodhisattvas: namely, to prevent great bodhisattvas to revert to the stage of minor bodhisattvas. Minor bodhisattvas refer to titular bodhisattvas. They have reached the ten stages of faith, but have yet to activate the mind of enlightenment. Therefore, the bestowal of the prediction of attaining Buddhahood is a definite confirmation that one has activated the mind of enlightenment. At the same time, it is an encouragement not to lose the mind of enlightenment and to persevere in one's practice.