Szilágyi András (szerk.): Ars Decorativa 23. (Budapest, 2004)

Imre HAMAR: Hermeneutical Methods in Chengguan's Commentary to the Avatamsakasütra

NOTES 1 For Chengguan's biography, see Imre Hamar: A Religious Leader in the Tang: Chengguan s Biography. Tokyo, The International Institute for Buddhist Studies of The International College for Advanced Buddhist Studies. Studia Philologica Buddhica Occasional Paper Series XII. 2002. 2 For a bibliographical introduction to various versions of this scripture, see Takamine Ryöshü gJíl^T^: Kegon ronshü ^&Wi^k- Tokyo, Kokusho kankokai, 1976, pp. 457^69; Ishii Kyödö T^Vrz^M.'- Kegon kyôgaku seiritsu shi ^ÈatSt^fiS-3I9&. Tokyo, Chüö körön jigyö shuppan, 1964, pp. 57-134. Frédéric Girard: Un moine de la secte Kegon a i époque de Kamakura, Myôe (1173-1232) et le "Journal de se rêves"

. Paris, Ecole Française d'Extrême-Orient, 1990, pp. 16-27. Nakamura Hajime: Indian Buddhism: A Survey with Bibliographical Notes. Intercultural Research Institute Monograph 9. Hirakata, Kansai University of Foreign Studies, 1980, pp. 194—197. For western translations, see Thomas Cleary: The Flower Ornament Scripture: A Translation of Avatamsaka Sutra, trans. Boston-London, Shambhala, 1993; Doi, Torakazu: Das Kegon Sutra: Das Buch vom Eintreten in den Kosmos der Wahrheit. Tokyo, Doitsubun-Kegonkyö-kankökai, 1978; Das Kegon Sutra iL Tokyo, Doitsubun-Kegonkyö-kankökai, 1981; Das Kegon Sutra III. trans. Tokyo, Doitsubun-Kegonkyö-kankökai, 1982. 1 Its title is Dafangguang fo huayanjing shu Afimimmmm T 35,1735. 4 For the historical sources on Wutaishan, see Robert M. Gimello: "Chang Shangying on Wutai shan." In: Susan Naquin and Yü Chün-fang eds, Pilgrims and Sacred Sites in China, Berkeley, University of California Press, 1992, pp. 89-149. 5 See Xu zang jing 5. 6 For Chengguan's criticisms against Huiyuan, see Sakamoto Yukio ig^f^^: Kegon kyôgaku no kenkyü ip^f}

1

?^. Tokyo, Heirakuji, 1964, pp. 58-70. 7 It is titled Dafangguang fo huayanjing suishu yanyi chao Atjmimmsmmmmp T 36,1736. 8

1 borrowed this expression from hermeneutical studies, see Jean Grondin: Einführung in die philosophische Hermeneutik. Darmstadt, Wissenschaftliche Buchgesellschaft, 2001. 9 For the history of translation, see Cao Shibang: BRA Zhongguo fojiao yijing shi lunji *|S|$$t^l$ ^sefik • Taibei, Dongchu chubanshe, 1989. 10 Kumârajïva, who died around 410, and his school created a kind of written language that was adopted by other translators. See Erik Zürcher: "Vernacular Elements in Early Buddhist Texts: An attempt to define the optimal source materials." In: Vernacularisms in Medieval Chinese Texts, Sino-Platonic Papers 71, 1996, pp. 1-31. " See Zenryü Tsukamoto: A History of Early Chinese Buddhism From Its Introduction to the Death of Hui-yiXan. Tr. Leon Hurvitz, Tokyo, New York, San Francisco, Kodansha International LTD, 1985, pp. 331-334. 12 For the practice of geyi, see Eric Zürcher: The Buddhist Conquest of China, The Spread and Adaptation of Buddhism in Early Medieval China. 2 vols. Leiden, E.J. Brill, 1959, pp. 184-187. 13 See Erik Zürcher: The Buddhist Conquest of China, pp. 180-239. 14 See Rudolf G. Wagner: The Craft of a Chinese Commentator - Wang Bi on the Laozi. Albany, State University of New York Press, 2000, pp. 36-39. 15 Ibid. p. 176. 16 Ibid. pp. 170-176. 17 See Jean Grondin: Einführung in die philosophische Hermeneutik. 18 See Victor H. Mair: "Buddhism and the Rise of the Written Vernacular in East Asia: The Making of National Languages." Journal of Asian Studies, 53, no. 3 (August 1994), pp. 709-719. "This is included in the Hongmingji Sti^JH T53, 2102: lbl-7a22. For translations, see Paul Pelliot: "Meou-tseu ou les doutes levés: Traduit et annoté." Toung pao 19, 1920, pp. 255—433; John P. Keenan: How Master Mou Removes our Doubts - A Reader-Response Study and Translation of the Mou-tzu Li-huo lun. Albany, State University of New York Press, 1994. 20 T 53, 2102: 2a29-bl6. Paul Pelliot: "Meou-tseu ou les doutes levés: Traduit et annoté, pp. 293-294. John P. Keenan: How Master Mou Removes our Doubts-A ReaderResponse Study and Translation of the Mou-tzu Li-huo lun, pp. 73-74. 21 See Öchö Enichi: "The Beginnings of Tenet Classification in China." The Eastern Buddhist. 14: 2, pp. 71-94; Liu Ming Wood: "The P'an-chiao System of the Hua-yen School in Chinese Buddhism". Toung Pao 67: 1-2, 1979, pp. 10-47. 22 For the history of Chinese Buddhist commentaries, see See Öchö Enichi: "Shakkyö shikö." In: Chûgoku bukkyö no kenkyü, vol. 3. Kyoto, Hözokan, 1979. pp. 165-206. (First published in Shina bukkyö shigaku 1937.); Hiroshi Kanno: "Chinese Buddhist Sutra Commentaries of the Early Period". Annual Report of The International Research Institute for Advanced Buddhology at Soka University for the Academic Year 2002, 2003, pp. 301-320. 21 John B. Henderson: Scripture, Canon, and Commentary - A Comparison of Confucian and Western Exegesis. Princeton, Princeton University Press, 1991, p. 109. 24 For an English translation of this work, see Kim Youngho: Tao-shengs Commentary on the Lotus sütra. New York, State University of New York Press. 25 See Öchö Enichi: "Shakkyö shikö." 2

" See Takasaki Jikidö: "Tathàgatôtpattisambhavanirdesa of the Avatamsaka and the Ratnagotravibhâga with Special Reference to the Term 'tathâgata-gotrasamxJ?hava'

." Indogaku Bukkyőgaku Kenkyüvol.l/l, 1958, pp. 348-343. 27 For the bibliographical information on these scriptures, see Imre Hamar: "The Existence or Nonexistence of the Mind of Buddha: A Debate Between Faxingzong and Faxiangzong in Chengguan's Interpretation." Acta Orientálta Academiae Scientiarum Hungaricae, 56:2^1, 2003, pp. 339-341.