W&nhyo’s Conceptionof Buddha-nature in the Thematic
Essential of the Mah2pari!irv2!a-s^traYoung-suk Kim

3

W*nhyo interprets Buddha-nature as nature of One Mind (一心). He insiststhat the essence of Buddha-nature is precisely the same as essence of One Mind.
The essence of One Mind is only realized by the Buddha. Hence it is explainedthat this Mind is Buddha-nature. W*nhyo himself considers Buddha-nature to be
the One Mind, since the essence of One Mind leaves all extremes far off, has nocorresponding place and thus corresponds to every place. The essence of One
Mind transcends and embraces cause and effect. W*nhyo interprets Buddha-natureas having the same meaning i.e. One Mind, in all Buddhist scriptures. His
unique Hoe'tong (會通, harmonization) theory is focused on harmonizing different
doctrines and sects within the same Buddhist Teaching. He combined all thedifferent Buddhist theories into One Flavor (一味). W*nhyo did not reject theexisting assertions on Buddha-nature but integrated them in a system elucidating
the process of One Mind.

Young-suk Kim is a Ph.D. Candidate of Buddhist Studies at Dogguk Univerty
This paper was supported by BK21 in 2002
International Journal of Buddhist Thought & Culture February 2003, Vol. 2, pp. 195~213.
ⓒ 2003 International Association for Buddhist Thought & Culture

196International Journal of Buddhist Thought & Culture

Ⅰ. Introduction
W&nhyo(617-686) was one of the greatest scholars in East Asia andhis works were immensely influential not only in Korea but also in
China and Japan. As his name suggests, he was like a sun at dawnthat shed Buddhist light on the East Asian continent. His range ofscholarly endeavor covered the whole gamut of East Asian Buddhist
materials.
W&nhyo’s main philosophy and the core of his thought is called
Hoe'tong1(會通, harmonization) which embraces all kinds of Buddhist
theories which were transmitted from China and prevailed in Korea
during the Silla Dynasty. He tried to put them together into One Flavor(一味). W&nhyo's Hoe'tong philosophy was built on the basis of One
Mind which reflects the true meaning of tripi%aka. W&nhyo teaches us
the fundamental way to go back to the origin of One Mind. One Mind
in W&nhyo is Buddha's Mind which has limitless, creative energy. One
Mind as Buddha Mind is non-dual creative power which transcends
spirit and substance, and any kind of logic.
W&nhyo's Hwa-jaeng(和諍, reconciliation of disputes) emphasizes anopen viewpoint towards respecting diversity and individuality. Hoe'tong
and Hwa-jaeng suggest to let go of holding a notion of absoluteness oftruth and to reconcile to each doctrine and ideology. Therefore
W&nhyo's teaching of reconciliation and harmony can provide a way tosolve the conflict between ideology and doctrine which we are now
facing. W&nhyo's theory of harmonization is as relevant today as it waswhen he first formulated it thirteen hundred years ago. It offers an
intellectual and spiritually profound explanation of how apparently
irreconcilable differences can be harmonized and the underlying unity of
all things revealed. As such, it serves as a potent reminder of how
much the West has to learn from the East, and how much the present,with all its technological advances, has to learn from the past. In
1

W&nhyo, Yeolbanjongyo(涅槃宗要, Essential of the Mah2parinirv2!a-s^tra) (HPC, 1-543c ; T.38,
253a): W&nhyo defines Hoe'tong as follows: "Hoe'tong means the communication between
different ideas and put them together into one flavour." His definition is focused on
harmonizing different doctrines to the Buddhist teaching.

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Young-suk Kim: W&nhyo's conception of Buddha-nature

particular his philosophy on Buddha-nature which is explained in thechapter the Gate of Buddha-nature(佛性門) of Yeolbanjongyo(涅槃宗要,
Essential of the Mah2parinirv2!a-s^tra), can provide a practical alternative
to arouse not only the integrity and identity of mankind but also ourinner potentiality.

Ⅱ. The Five Meanings of Buddha-nature
The ultimate purpose of Buddhism is "becoming a buddha" and"attaining nirv2!a" andBuddha-nature is a driving force to reach that

goal. Since all beings possess this Buddha-nature, it is possible forthem to attain enlightenment and become a Buddha, regardless of whatlevel of existence they experience. Buddha-nature and nirv2!a are thesame, just like two sides of a coin. W&nhyo‘s conception of nirv2!a andBuddha-nature can be understood through the paradigm of the
dynamical and dialectical relation of the absolute and its
self-manifestation.
Then what is Buddha-nature? When W&nhyo was active in his
writing, there were many Buddhist scholars who defined theBuddha-nature.2 Accordingly many diverse views on Buddha-natureappeared and they confused people. Thus W&nhyo felt the need toredefine the true meaning of Buddha-nature and so he reinterpreted it,
synthesizing all existing views into his theory of five meanings of
Buddha-nature. Fundamentally W&nhyo believed that all views havesome truth. He used the metaphor of "several blind people who aretalking about an elephant. Each of them has experience of only one
part of the elephant, such as the trunk or a leg or the tail. But eventhough they cannot tell the true substance, it is clear they are stilltalking about an elephant."(Yeolbanjongyo, HPC, 1-545c ; T. 38, 249c)
W&nhyo reinterpreted the true meaning of the Buddha's words bysynthesizing and embracing various existing definitions of Buddha-nature
into his five kinds of Buddha-nature, using his unique Hoe'tong theory.
2

Buddha-nature has been lively discussed in China since 5th century
Mah2parinirv2!a-S^tra had been complied in India and transmitted to China.

when

the

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W&nhyo did not reject the existing assertions on Buddha-nature but
integrated them in a system elucidating the process of One Mind.
Scriptural hermeneutics is essentially a methodical theory tounderstand scriptures completely and uncover the immanent meaning ofscriptures. Thus the scriptural hermeneutics are responsible for therealization of our salvation and liberation(Kim, Yong-pyo, Pulgyowa
Jonggyocheolhak, p.153). In this respect W&nhyo's hermeneutical approachcontributed greatly to the true interpretation of Buddhist scriptures.
With

regardtothedefinitionof

Buddha-nature,

W&nhyopresupposes that "The nature of One Mind is only realized by the
Buddha, hence this mind is called Buddha-nature"(Yeolbanjongyo, HPC,
1-545c; T. 38, 254b). And he put together various definitions of
Buddha-nature into four kinds to prove his presupposition. Then heproved "the nature of One Mind is Buddha-nature." according to thecontents of Mah2parinirv2!a-s^tra(大般涅槃經).
W&nhyo classifies the purport of Buddha-nature into five aspects:
1) Purity of essence, meaning the aspect of permanent abiding2) Concomitance with defilements,
meaning the aspect of impermanence3) present effect, meaning the realization of Buddha-natureby all Buddhas4) future effect, meaning the immanence of Buddha-naturein all sentient beings and its realization in the future5) One Mind (一心), meaning the transcendence of causality.

1) Buddha-nature, purity of essence, is "tath2gata-garbha(如來藏),$^nyat2(空), madhyam2-pratipad(中道) and ekay2na(一乘). " This is True
Suchness: In the śr6m2l2-s^tra(勝鬘經) and the La9k2vatara-s^tra(愣伽經),it is called nirv2!a ego in tath2gata-garbh2(JLCC, T. 16, 519a). It is called$^nya or praj@2 in the Praj@2p2ramita-s^tra(般若經) (TPJC, T. 7, 434b) andekay2na(One Vehicle, 一乘) in the Saddharma-pu!3ar6ka-s^tra(法華經)(TPMLC,T.9,155a) and true liberation in the V6malak6rti-nirde$a-s^tra(維摩經) (WMLS, T. 14, 546b).

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Young-suk Kim: W&nhyo's conception of Buddha-nature

W&nhyo regards all these expressions as other names for the
Buddha-nature and interprets them in terms of the true meaning of the
Buddha. As Triy2na(Three Vehicle 三乘) returns to the Oneness, it iscalled Ekay2na(One Vehicle 一乘). As it transcend all things, it is calledś^nyat2(emptiness 空). As there is Original Enlightenment, it can becalled Praj@2(wisdom 知慧). As it is ultimate truth within Sentient
Being, it is called the True Meaning(實義). As it reflects true self, it iscalled nirv2!a ego or the real ego. Although their names are alldifferent, W&nhyo put them together into One Flavor(一味)3, theAbsolute Buddha.
2) Buddha-nature, concomitant with defilements, in terms of the
aspect of impermanence, represents the essence of Buddha's body ofretribution(報身佛). It is said in the "Lion's Roar" chapter that,"Buddha-nature is called the great faithful mind. Because it is througha faithful mind that the bodhisattva is able to attain the six
perfections." Again it is said that Buddha-nature is called the Four
Immeasurable Mind(catv2ry apram2!2ni 四無量心): benevolence(maitr6,慈), compassion(karu!2, 悲), sympathetic or altrustic joy(pramudita, 喜),and equanimity(upeksh2, 捨).
Again it is said that "Buddha-nature is called the Four Unobstructed
Knowledges(catus-pratisa8vid, 四無碍智) and also "Buddha-nature iscalled abhi4eka-sam2dhi(灌頂三昧)" (TNPC, T.12, 803a).
3) Concerning the third, elucidating the Buddha-nature as a present
effect, it is said in the " Lion's Roar" chapter that, "Buddha-nature ismaterial(色) and also not material, neither material nor not material; ischaracter(相)

and

also

not

character,neithercharacter

nor

not

character.............."(TNPC, T. 12, 770b).
The K2$ypa chapter says that, "There are indeed two kinds of
Buddha-nature of the Tath2gata. The first one is being(有), the second
one is non-being(無). Being is so-called thirty-two marks of excellenc(三十二相), the eighty excellent physical characteristics(八十種好), theten powers(十力), the four freedoms from fear(四無所畏) and further the3"One Flavor(一味) means one forms or shape without any characteristics. It also means
harmonization without differentiation." (PJMLT, T. 33, 59a)

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ananta-sam2dhi(三昧). Non-being is all the so-called past virtues(善),non-virtues(不善), and neutral actions(無記) of the Tath2gata and further
the five aggregates(五陰) and the twelve links of dependent origination(十二緣起)(TNPC, T. 12, 821b).
4) On the fourth one, explaining the Buddha-nature as future effect,
it is said in the K2$ypa chapter says that, "As you asked previously
whetherpeoplehavingsevered

their

good

root(善根)

have

Buddha-nature. They also have the Buddha-nature of the Tath2gata andalso have the Buddha-nature of future incarnation. These two kinds of
Buddha-nature are called non-being because they hinder the future, andthey are called being because they ultimately obtain Buddha-nature"(TNPC, T.12,818a). Thus these textual passages elucidate Buddha-nature
as future effect.
5) On the fifth point, elucidating Buddha-nature as 'neither cause
nor effect, neither permanent nor impermanent', the "Virtuous King"chapter says, "There are two kinds of virtues,.... defiled(2srava 有漏) and
undefiled(an2srava 無漏). But this Buddha-nature is neither defiled nor
undefiled. Therefore it(i.e., Buddha-nature) is not cut off. Again there
are two kinds of Buddha-nature, the first one is permanence(常) andthe second one is impermanence(無常). But this Buddha-nature isneither permanent nor impermanent. Therefore it is not cut off"
(TNPC, T. 12, 762b).
It is said in the "Lion's Roar" chapter, "With regard to
Buddha-nature, there is a cause and there is the cause of the cause;
there is also the effect and the effect of effect. 'There being a cause'means indeed the twelve links of dependent origination. The cause of
the cause is indeed Wisdom. 'There being an effect' means indeed
supreme Enlightenment (菩提). The effect of the effect is indeed
supreme Mah2parinirv2!a (大般涅槃)" (TNPC, T. 12, 768b).
Again, the effect of Buddha-nature is permanent virtue and thecause is impermanent virtue. Because the essence of the One Mind isneither cause nor effect, it is neither permanent nor impermanent. If
the mind were the cause, it would not be able to produce the effect.
Thus, if the mind were the effect, it would not be able to produce theYoung-suk Kim: W&nhyo's conception of Buddha-nature

201

cause. Indeed, since the One Mind is neither cause nor effect, hence it
can produce the cause and becomes the effect of the effect. Hence it issaid that Buddha-nature has the cause, the cause of the cause, theeffect and the effect of the effect (Yeolbanjongyo, HPC, 1-545c ; T. 38,254b) The last one, i.e. Buddha-nature as one mind is indeed theessential point of Wonhyo's conception of the absolute, including it's
self-manifestation. Hence nirv2!a and Buddha-nature can be consideredas the absolute including its self-manifestation and the dialectical
relation between them.

Ⅲ. The Contents of Buddha-nature and It's Characteristics
1. The Essence of Buddha-nature
W&nhyo interprets Buddha-nature as nature(性)4 of One Mind. He
insists that the essence of Buddha-nature is precisely the same as
essence of One Mind5. W&nhyo himself considers Buddha-nature to be
the One Mind, since the essence of the One Mind leaves all extremes
far off, has no corresponding place and thus corresponds to every place.
We can prove this by W&nhyo's interpretation of six masters'arguments about the essence of Buddha-nature. W&nhyo thinks thatsuch different interpretations come from a different perspective in termsof future effect(當果) and present cause(現因). Therefore, when arguing
about the mind, it is said that the mind is neither cause nor effect,
neither truth nor (mundane) convention, neither human being nor
dharma, neither arising nor going flat. Similarly, if we argue about
secondary causes, it is said that the mind is arising and going flat,
dharma and human being, convention and truth, cause and effect4

5

W&nhyo, K&mkang-sammae-ky*ngnon,(HPC, 1-617a; T. 34, 969a) Concerning the definition ofnature(性), W&nhyo explains in five ways; 1. kind(種類), 2. cause(因) 3. birth(生), 4. change(變改) 5. the esoteric cannon(密藏)W&nhyo, K&mkang-sammae-ky*ngnon, ( HPC, 1-616a). W&nhyo explains the essence of One
Mind by way of five characteristics (五相) ; 1. No discrimination (分別) of odject. 2. No
dicriminating (差別) mind. 3. Equality(平等), pervasive in three world(三界). 4. Pervasivenessand Comprehensiveness of space(虛空). 5. Middle Way, which leaves all extreme far-off (e.gBeing and non-being, permanence and impermanence).

202

International Journal of Buddhist Thought & Culture(Yeolbanjongyo, HPC, 1-538c ; T. 38, 249b) This is the so-called meaningof being not so and not being not so. For this reason all assertions are
all right and all wrong. Even if it is so spoken generally, if a
differentiation is made within it, there are two kinds of meaning in thedharma of One Mind. The first is being tainted while not being tainted.
Because of not being tainted while being tainted, the One taste (ekarasa一味) is quiescent. Because of being tainted while not being tainted,
transmigration in the six realms of rebirth occurs.

2. Cause and Effect RelationshipThe essence of the One Mind transcends and embraces the cause
and effect. The relationship between causality and One Mind may becompared to the phenomena and substance which manifests
Buddha-nature. W&nhyo explains the relationship in terms of"Buddha-nature as cause(因佛性) and Buddha-nature as result(果佛性)".
He explains that the essence of Buddha-nature is neither cause nor
effect, and it is also not the absense of the nature of cause and effect.
Therefore the whole essence produces the cause and produces effect(Yeolbanjongyo, HPC, 1-539a; T. 38, 249c).
Buddha's cosmic body of pure essence, according to the "Loin's
Roar" chapter, is "Direct cause of nirv2!a is the so-called essence of
Buddha-nature. Because nirv2!a is not produced, there is no directcause. Because it can destroy defilement it is called great effect(大果).
Because it is not produced from the Way(道) it is called no-effect.
Therefore nirv2!a has no cause and effect" (TNPC, T.12, 828a).
Buddha's

bodyof

retribution(報身佛),

concomitantwithdefilements, according to K2$yapa Chapter, is "The Buddha-nature iscalled neither one dharma(一法) nor all kinds of dharma(萬法). Whensupreme Enlightenment is not yet attained, all good(善), non-good(不善), and all unrecorded dharmas(無記) are all called Buddha-nature"(TNPC, T.12, 828a). Although the agitated mind according to defilements
pervades the three type of character(三性), it also does not lose theessence of Buddha's body of retribution. In order to manifest thisYoung-suk Kim: W&nhyo's conception of Buddha-nature203

meaning the following metaphor is drawn in Ch'i-hsin-lun(起信論), "Likewhen the water of the ocean moves into waves due to the wind, thecharacteristic of water and the characteristic of wind are not separated,thus when the pure mind of the self-nature of sentient being moves
due to the wind of ignorance, the moving mind and ignorance are notseparated from each other"(Ch'i-hsin-lun, T. 32, 576c). Although thecosmic body (or the Dharma Body 法身) has not the characteristic ofmovement, it departs from its quiescent essence, moves and evolves asa whole according to the wind of ignorance. But the moving andevolving mind does not lose the essence of understanding.
In the end the mind departs from ignorance and returns again to
its origin. When it returns to the origin, the cosmic body is realizedagain. For this reason it should be known that the mind moving
according to the defilements will correctly return to quiescence and[become] the cause of the cosmic body. If seen according to this gate,
the cosmic body can be said to be a produced dharma. Becausethrough the practice of all practices quiescence begin to beaccomplished. Thus the La9k2vat2ra-s^tra(入楞伽經) says, "Because if thecosmic body of the Tath2gata is not a produced dharma, then allpractices of the practice innumerable meritorious virtues are said to be
unreal and false(vitatha)"(T. 16, 155a).

3. Which Stage Has to Be Reached to See Buddha-nature?
Which stage has to be reached in order to see the Buddha-nature?
Some people says that although Buddha-nature and dharma-dh2tu are
not different in essence, their meaning is not identical and the level of
insight is different. For this reason, insight into dharma-dh2tu ofsuchness is attained at the first stage(初地), but insight into themeaning of buddha-nature is not yet possible. And also at the ten
stage(十地) this is rather heard and seen. It is not until the stage ofSublime Enlightenment(妙覺) is reached that it can be seen with theeyes(Yeolbanjongyo, HPC, 1-540a; T. 38, 250b). But this assertion is notclear because it is contrary to the textual meaning. Many text explain204

International Journal of Buddhist Thought & Culturethat bodhisattvas of the first stage attain insight into the dharma-dh2tu
and that, although Buddha-nature and dharma-dh2tu are different names,
their meaning is one.
If the dharma-dh2tu is obtained in the first stage, then this implies
that insight into Buddha-nature is already gained at that time. If
insight into Buddha-nature is not gained by the tenth stage, then there
is no insight into the dharma-dh2tu at that stage either(Yeolbanjongyo,
HPC, 1-540a; T. 38, 250b).
If there is intention to manifest this meaning, three kinds ofdifferentiation must be made.

The first is the gate of the ultimate(究竟) and non-ultimate(不究竟), the second is the gate of pervasion(遍)and non-pervasion(不遍), the third is the gate of attainment(證) andnon-attainment(不證). If what is spoken is referred to as concerning thegate of the ultimate and non-ultimate, what is it that is refferred to as
seeing by the eyes of Buddha-nature which can be obtained only in thestage of the Buddha? Because when one ultimately returns to the originof the mind, one realizes insight into Buddha-nature as a whole as wellas its components. Before the vajra stage(金剛位) Buddha-nature can not
be seen by the eyes, it can only be said to be seen through hearing
andbelieving in Buddha-nature. Because that does not reach theorigin of the mind, the essence of the whole and the part of
Buddha-nature not realized (Yeolbanjongyo, HPC, 1-540a; T. 38, 250b).
W&nhyo explains the difference between the ultimate andnon-ultimate through the Yü-ch'jeh-lun(瑜伽論). The lun(論) asks, "thequestion: What difference is there between the wisdom of bodhisattvas
dwelling at ease everywhere and who have attained the ultimate stage
and the wisdom of the Tath2gatas? Answer: Just as a person with clear
eyes who sees all material phenomena through a thin dark red silk veil,
so the wonderful wisdom of a bodhisattva who has attained theultimate stage should be likewise concerning all objective states. Like
being able to skillfully apply many colors to the canvas but not yet
possessing the ability to control the marvelous background color. Thus
the two kinds of wisdom of bodhisattvas and Tath2gatas already purely
practised and controlled, are also alike. Such as a bright eyed person

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Young-suk Kim: W&nhyo's conception of Buddha-nature

seeing materiality in dim darkness, thus the two kinds of wisdom arealso alike. Seeing materiality from far away, and seeing materiality near,
it is like seeing with slightly bleary eyes and seeing with extremely
clear eyes. Thus the difference between the two kinds of wisdom should
also be known to be like that"(YCCTL, T. 30, 574b-c).
Concerning the second gate of perversion and non-perversion,
Buddha-nature is seen by the eyes of beings who have attainted beyond
the first stage. This is because they have thoroughly discarded allclinging to things as imagined to be real, and so the all pervasive
Buddha-nature is thoroughly seen in everything. Whether having faithor not, ordinary people and the sages of the two vehicles are not yet
able to see the Buddha-nature before attaining the first stage(初地). And
because they are not able to transcend all discrimination, they are notable to realize and obtain the pervasive dharma-dh2tu.
Concerning the third gate of realization and non-realization, thesage of the two vehicles obtains insight into Buddha-nature, but
ordinary persons can not yet obtain insight. The reason for this is thatsuchness of the two aspects of emptiness are indeed Buddha-nature.
Although the sages of the two vehicles do not see thoroughly, suchness
is realized and obtained according to the gate of emptiness of humanbeing. Therefore it can also be asserted that Buddha-nature is seen by
the eyes.
W&nhyointerprets Buddha-nature(佛性), Dharma-k2ya(法身) andDharma-dh2tu(法界) as another expression for One Flavour(一味). And heregards the difference of "Seeing Buddha-nature(見性)" not as adifferent stages of Enlightenment but rather as the contents ofEnlightenment. Through his interpretation, W&nhyo opens the way to asynthesis and reconciliation of different views and doctrines.

4. The Buddha-nature of Sentient Beings
Is Neither Being nor Non-being
The

Buddha-nature

non-being(TNPC,

T.12,

of

sentient

819b).

Why

beingsisitisneitherso?

Although

being
there

nor
is

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International Journal of Buddhist Thought & Culture

Buddha-nature, it is not like empty space, because empty space cannot
beseen but

Buddha-naturecanbe seen.

Although

there

is no

Buddha-nature, it is not identical with hare's horns. Even though hare's
horns can not be perceived, but Buddha-nature can be perceived. For
this reason Buddha-nature is neither being nor non-being and is also
being as well as non-being.
What is 'being'? The Buddha-nature of all truly being and all thesesentient beings is permanent and not severed or extinguished, it is likea light of enlightenment. Therefore it is called being.
What is 'non-being'? 'Non-being' refers to sentient beings who do
not presently have Buddha-dharma. This is called the Middle Way
because being and non-being are brought together. For this reason
Buddha-nature is neither being nor non-being. It is explained in thefollowing four phrases of theK2$yapa

chapter that

"1) Either icchantikas have Buddha-nature and people with goodroot (Ku$ala m^la 善根人) have not, 2) either people with goodroot have Buddha-nature and icchantikas have not, 3) either bothpeople have Buddha-nature, 4) either both people do not have
Buddha-nature"(TNPC, T. 12, 821c).

Speaking interpretatively, such four phrases indicate Buddha's bodyof retribution(報身佛). They do not concern the cosmic body ofsuchness of the Buddha(法身佛). If differentiated, these four phrases
have roughly four meanings. Therefore two gates are manifested, cause
and effect are differentiated, four meanings are unfolded, two extreme
views are blocked out.
The first meaning refers to the manifestation of the two gates inorder to understand the four phrases. The reason for this is that thetwo former phrases explain the five families but are limited to the gateof reliance. The two latter phrases manifest the nature of cause andeffect and are related to the gate of dependent origination.
If according to such meaning departing from extreme views, thesefour phrases are all about viewing Buddha-nature as a future effect. If
by means of these four phrases we view one effect, what difference isYoung-suk Kim: W&nhyo's conception of Buddha-nature

207

there then between the two meanings of general and particular? The
two persons(i.e. icchantika and persons with good roots) explained by
the first two phrases, discard the two extremes of view by relying on ameaning expressed in the negative. In the latter two, persons[general
assertions] established by the two phrases shows the Middle Way
relying on positive expression(Yeolbanjongyo, HPC, 1-542a-b; T. 38, 251c).
The meaning of the Middle Way pervades the case of two people,
therefore it is explained as coming together. Clinging to the two
extreme views arises according to each person, therefore it is explained
individually. There are many intentions of these four phrases as relatedby the Buddha, for now only those four kinds of meanings have beenoutlined.
The Mah2parinirv2!a-s^tra professes not only inherence of
Buddha-nature in all beings but also the existence of Buddha-nature in
icchantikas, a class of beings considered lacking Buddha-nature andnever able to attain Buddha-nature.
W&nhyo discusses the issue of universality of Buddha-nature. He
interprets s^tra passages asserting lack of Buddha-nature as meaningthat Buddha-nature is not yet apparent or actualized, but that it will be
actualized in the future. He uses it also as heuristic device to preventfrom evil actions and promote practice, and as an antidote to extreme
views. W&nhyo considers the assertion that icchantikas do not have
Buddha-nature functions as an antidote against the assertion that they
have it, and the assertion that they have Buddha-nature functions as anantidote against the assertion that they do not have it. Thus W&nhyo
considers Buddha-nature as the Middle Way, since, here too, thedifferent assertions of 'having' and 'having not' are brought together.
W&nhyo provides an equal opportunity for all the sentient beings
to attain salvation. He insists even icchantikas can be saved in terms of
the Buddha’s expediency of compassion, "All sentient beings have
Buddha-nature(一切衆生悉有佛性)".

208International Journal of Buddhist Thought & Culture

5. Buddha-nature and TimeIs Buddha-nature related to the three worlds or not related to thethree worlds? With regard to time, there are approximately two
meanings, the first one concerning the cosmic body(法佛性), the second
concerning Buddha's body of retribution(報佛性).
Ifexplained

concerningthespecificgate,

althoughtheBuddha-nature of the cosmic body is called 'cause', it should be called'effect'. It reaches the obtainment of equanimity of that essence, there
is no production and no extinction. For this reason it is invariably notincluded in the three worlds. This meaning is clear and there is noneed to quote evidences.
Thus the s^tra says, "The Buddha-nature of the Tath2gata is neither
past nor present, nor future. But the Buddha-nature of the bodhisattva
of future incarnation is present and future. It is called 'present' because
it is a little visible. It is called future because it is not yet perfectlyseen"(TNPC, T.12, 818a-c). As the meaning of 'not yet perfectly seen' is
the same as being in the present, how can this be called 'future'?
Again, if it is called 'present' because the bodhisattva obtains little
insight in the present, this is indeed similar to the Tath2gata's present
obtainment of that insight and should[it not] be called present?
The present obtainment of the Tath2gata obtains pervasion of thethree worlds and in the end is not affected by the change of time andseasons. Hence although it is obtained in the present, it does not exist
in the present. But as the bodhisattva obtained just a little insight, heis not yet exempted from birth and death. Hence he is called present.
With regard to the effect, there are two meanings. The first one isthat an effect produced from a generating cause will unevitably beannihilated and not abide even for one instant(一念). Accordingly this iscalled the three worlds. As the second means that the effect has
already reached the origin of principle, there is no place not pervaded
by the essence of the one dharma-dh2tu. Accordingly this is not thethree world.
But of that virtue of production and extinction there is nothingYoung-suk Kim: W&nhyo's conception of Buddha-naturethat is not the principle of essence. Therefore each

209

instant of thought

pervades all the three worlds. Among the virtues which pervade thethree worlds, there are none which do not conform to the cause.
Accordingly that pervasion is no more than an instant. But repellingthat instant and yet pervading the three worlds as well as not being
conforming to a being conformed to pervasion and yet being one
thought-instant is possible because being one thought-instant, one isconformed to the three worlds and because pervading the three worlds
is not past, present, or future. This is called inconceivability of
Buddha's virtue.
W&nhyo explains the causality of Buddha-nature in terms of therelationship between Dharma-k2ya(法身) and Sa8bhoga-k2ya(報身). Heinterprets Dharma-k2ya as transcending time, beyond cause and effect,
while he considers Sa8bhoga-k2ya as a manifestation beyond time andspace but still within causality.

Ⅳ. Conclusion.
W&nhyo interprets Buddha-nature as having the same meaning i.e.
One Mind(一心) in all Buddhist scriptures. His unique Hoe'tong(會通)theory is focused on harmonizing different doctrines and sects within
the same Buddhist Teaching. He combines together all the different
Buddhist theories into One Flavor(一味). He did not reject the existing
assertions on Buddha-nature but integrated them in a system
elucidating the process of One Mind. W&nhyo considers Buddha-nature
as nature of One Mind.
Buddha-nature as one mind is indeed the essential point of
Wonhyo's conception of the absolute including it's self-manifestation. He
explains that if one mind were the cause, it would not be able toproduce the effect. On the other hand, if the one mind were the effect,
it would not be able to produce the cause. But since the mind isneither cause nor effect, it can produce the cause and also become theeffect. Thus the absolute as one mind is manifested relying on various
aspects, although it does not differ from them. Hence nirv2!a and210International Journal of Buddhist Thought & Culture

Buddha-nature

can

be

considered

as

the

absolute

includingits

self-manifestation and the dialectical relation between them.
He insists that the essence of Buddha-nature is exactly the sameas essence of One Mind. The essence of One Mind is only realized by
the Buddha. Hence it is explained that this Mind is Buddha-nature.
W&nhyo himself considers Buddha-nature to be the One Mind, since
essence

of

the

One

Mind

leavesall

extremes

far

off,

has

no

corresponding place and thus corresponds to every place. The essenceof One Mind transcends and embraces cause and effect. He interprets
Buddha-nature(佛性), Dharma-k2ya(法身) and Dharma-dh2tu(法界) as
another expression for One Flavour(一味). And he regards the differenceof "Seeing Buddha-nature(見性)" not as a different stages ofEnlightenment but rather as the contents of Enlightenment. Through hisinterpretation, W&nhyo opens the way to a synthesis and reconciliationof different views and doctrines. W&nhyo provides an equal opportunity
for all the sentient beings to attain salvation. He insists even icchantikas
can be saved in terms of the Buddha’s expediency of compassion, "Allsentient beings have Buddha-nature(一切衆生悉有佛性)".

Glossary of Chinese Terms
Notes: S＝Sanskrit. K＝Korean.
Bulgyo-Jeongi-Munhwa-Yeonguso(K) 佛敎傳記文化硏究所chang-chu-fo-ching 常住佛性cheng, adhigama(S) 證ch'eng-fu, buddho bhavati(S) 成佛
chen-ju, Bhūta-tathat(S) 眞如
Ch'i-hsin-lun-shu, Ki-sil-lon-so(K) 起信論疏
chiu-ching, uttara(S) 究竟
Chin-kang-san-mei-ching-lun, K*mkangsammaeky*ngnon(K) 金剛三昧經論Chiu-ching-i-ch'eng-hao-hsing-lun 究竟一乘寶性論
dào-li 道理
Fa-hua-ching 法華經
fa-shen-fo-hsing 法身佛性
fu-hsing, buddha-dhātu(S) 佛性
hsi, pramuditā(S) 喜hsiang 相Young-suk Kim: W&nhyo's conception of Buddha-naturehsien-yin 現因Hsüan-tsang 玄奘
hui-t'ung, hoe'-tong(K)會通
hwa-jaeng(K)和諍
kuan-ting-san-mei, abhiṣeka-murdha-samādhi(S) 灌頂三昧i-ch'jen-chung-sheng-hai-yu-fo-hsing 一切衆生悉有佛性i-hsin 一心
i-sheng 一乘
i-wei 一味
Ju-leng-ch'ieh-ching 入楞伽經k'uo-fo-hsing 果佛性Le-na-mo-t'i 勒那摩提Leng-chieh-ching 楞伽經
Nieh-pan-tsung-yao, Yeol-ban-jong-yo(K) 涅槃宗要
Pan-jo-ching 般若經
pao-shen-fo-hsing 報身佛性pa-shih-chung-hao 八十種好pao-shen-fo 報身佛
pei, karun2(S) 悲
pien, sarvatraga(S) 遍
pu-k'o-ssu-i 不可思議
pu-shan 不善
p'u-t'i 菩提
san-mei 三昧
san-ch'eng, triyāna(S) 三乘san-shih-erh-hsiang 三十二相
se 色she, upekshā(S) 捨
Sheng-man-ching 勝鬘經shih-li 十力
shan 善shih-erh-yüan-ch'i 十二緣起
shan-ken 善根
ssu-wu-liang-hsin 四無量心ssu-wu-ai-chih, 四無碍智
ssu-wu-so-wei 四無所畏
Tai-pao-chi-ching 大寶積經Tai-pan-nieh-pan-ching 大般涅槃經

211

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International Journal of Buddhist Thought & Culture

T'ien-p'in-miao-fa-lien-hua-ching 添品妙法蓮華經
tz'u, maitr6(S) 慈
Wei-ma-chieh-so-shuo-ching 維摩詰所說經
Wei-ma-ching 維摩經
W&nhyo(K) 元曉wu 無
wu-chi 無記
wu-yin 五陰
wu-lou, anāsrava(S) 無漏
yin-fo-hsing 因佛性
yu-lou, āsrava(S) 有漏
Yü-ch'jeh-lun 瑜伽論
Yü-ch'ieh-shih-ti-lun 瑜伽師地論yűan-li 原理
yu 有

Abbreviation＊'T' refers to the Taishyo-shinsyu-tajokyo (大正新修大藏經, Japanese Edition of Chinese
tripitaka) Volumes and literrature number.
＊'HPC' refers to the Han’gukpulgyoch*ns* (韓國佛敎全書, Complete Works of Korean
Buddhists), published by Dongguk University, 1979.

References
Chiuching-i-ch'eng-haohsing-lun ( CICHL, 究竟一乘寶性論). T. 31, No. 1611.
Ju-leng-ch'ieh-ching ( JLCC, 入楞伽經). T. 16, No. 671.
Pan-jo-polomitochingpanjo-lich'ifenshu-tsan (PJMLT, 大般若波羅密多經般若理趣分述贊).
T. 33, No.1695.
Taipan-nieh-pan-ching ( TNPC, 大般涅槃經(36fase), edited by Hui-yen. T. 12, No. 375.
Tai-pao-chi-ching (TPCC, 大寶積經). T. 11, No. 310.
Tai-pan-jopolomio-ching ( TPJC, 大般若波羅密經). T. 7, No. 220.
T'ien-p'in-miaofa-lienhua-ching ( TPMLC, 添品妙法蓮花經). T. 9, No. 264.
Wei-machiehsoshuo-ching ( WMC, 維摩詰所說經). T. 14, No. 475.
Yü-ch'ieh-shih-ti-lun (YCCTL, 瑜伽師地論). T.30, No. 1579.

───

YeolbanJongyo (涅槃宗要). HPC, 1 ; T. 38, no. 1769.
K&mkang sammae ky*ngnon (KSK, 金剛三昧經論)───Kisillonhaedong so (KLHS, 起信論疎).

W&nhyo

HPC, 1 ; T. 34, No. 1730.

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