Wǒnch'ǔk. (T. Wen tsheg; C. Yuance; J. Enjiki 圓測) (613-695). In Korean, "Consummate Keenness"; Silla-dynasty monk renowned for his expertise in Sanskrit and Yogācāra doctrine, who was influential in Chinese and in later Tibetan Buddhism. Wǒnch'ǔk is said to have left for Tang-dynasty China at the age of fifteen, where he studied the writings of Paramārtha and the She lun, or Mahāyānasaṃgraha, under Fachang (567–645). Wǒnch'ǔk later became the disciple of the Chinese pilgrim-translator Xuanzang who, in accordance with the new Yogācāra teachings of Dharmapāla that he had brought back from India (see Faxiang zong), denounced the existence of the ninth "immaculate consciousness" (amalavijñāna), which Paramārtha had advocated, and taught instead the innate impurity of the eighth "storehouse consciousness" (ālayavijñāna). These crucial doctrinal issues are said to have caused a split between the major disciples of Xuanzang: Wǒnch'ǔk and his followers came to be known as the Ximing tradition in honor of Wǒnch'ǔk's residence, Ximingsi, and was said to have been more open to positions associated with the earlier She lun zong; and the lineage of his fellow student and major rival Kuiji (632–682), which came to be known as the Ci'en tradition after Kuiji's monastery, Da Ci'ensi, and honed more rigidly to Xuanzang and Dharmapāla’s positions. Wǒnch'ǔk's famed Haesimmilgyǔng so (C. Jieshenmi jing shu), his commentary on Xuanzang's translation of the Saṃdhinirmocanasūtra, includes traces of Wǒnch'ǔk's earlier training in She lun zong thought and Paramārtha's expositions on the controversial notion of amalavijñāna. Wǒnch'ǔk regarded the amalavijñāna as simply another name for the inherent purity of the ālayavijñāna, but, unlike Xuanzang, he considered the ālayavijñāna to be essentially pure in nature. He also disagreed with Xuanzang's contention that the icchantika could not attain buddhahood. Hence, his work seems to be an attempt to reconcile the divergences between the old Yogācāra of Paramārtha and the new Yogācāra of Xuanzang. Wǒnch'ǔk's commentary to the Saṃdhinirmocanasūtra was extremely popular in the Chinese outpost of Dunhuang, where Chos grub (Ch. Facheng; c. 755–849) translated it into Tibetan during the reign of King Ral pa can (r. 815–838). Only nine of the ten rolls of the commentary are still extant in Chinese; the full text is available only in its Tibetan translation, which the Tibetans know as the "Great Chinese Commentary" (Rgya nag gi 'grel chen) even though it was written by a Korean. Five centuries later, the renowned Tibetan scholar Tsong kha pa drew liberally on Wǒnch'ǔk's text in his major work on scriptural Interpretation, Legs bshad snying po. Wǒnch'ǔk's views were decisive in Tibetan formulations of such issues as the hermeneutical stratagem of the three turnings of the wheel of the dharma (Dharmacakrapravartana), the nine types of consciousness (vijñāna), and the quality and nature of the ninth "immaculate" consciousness (amalavijñāna). Exegetical styles subsequently used in all the major sects of Tibetan Buddhism, with their use of elaborate sections and subsections, may also derive from Wǒnch'ǔk's commentary. Consequently, Wǒnch'ǔk remains better known and more influential in Tibet than in either China or Korea. Wǒnch'ǔk also wrote a eulogy to the Prajñāpāramitāhṛdayasūtra, and commentaries to the Renwang jing and Dharmapāla's *Vijñaptimātratāsiddhi, the latter of which is no longer extant. (Source: "Wǒnch'ǔk." In The Princeton Dictionary of Buddhism, 996–97. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
Library Items
Wǒnch'ǔk: Gambhīrasaṃdhinirmocanasūtraṭīkā
Wǒnch'ǔk's commentary to the Saṃdhinirmocanasūtra was extremely popular in the Chinese outpost of Dunhuang, where Chos grub (Ch. Facheng; c. 755–849) translated it into Tibetan during the reign of King Ral pa can (r. 815–838). Only nine of the ten rolls of the commentary are still extant in Chinese; the full text is available only in its Tibetan translation, which the Tibetans know as the "Great Chinese Commentary" (Rgya nag gi 'grel chen) even though it was written by a Korean. (Source: "Wǒnch'ǔk." In The Princeton Dictionary of Buddhism, 996–97. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
RKTST 3355;Wǒnch'ǔk; Gö Chödrub;འགོས་ཆོས་གྲུབ་;'gos chos grub;Facheng;'phags pa dgongs pa zab mo nges par 'grel pa'i mdo rgya cher 'grel pa;འཕགས་པ་དགོངས་པ་ཟབ་མོ་ངེས་པར་འགྲེལ་པའི་མདོ་རྒྱ་ཆེར་འགྲེལ་པ།;Gambhīrasaṃdhinirmocanasūtraṭīkā;आर्यगम्भीरसंधिनिर्मोचनसूत्रटीका;འཕགས་པ་དགོངས་པ་ཟབ་མོ་ངེས་པར་འགྲེལ་པའི་མདོ་རྒྱ་ཆེར་འགྲེལ་པ།
On the topic of this person
Paramārtha's Doctrine of a Ninth Consciousness, as Transmitted in Tibetan Texts: Tsong kha pa's Kun gzhi dka' gter and Its Context
This study aims to elucidate a portion of the reception and evaluation of Paramārtha's doctrines in Tibet, taking as its entry point controversy about Paramārtha's theory of a ninth consciousness as seen in Tsong kha pa's (Tsong kha pa Blo bzang grags pa, 1357-1419) Kun gzhi dka' gter, while simultaneously investigating the background to that text. The development of our argument will incorporate new insights gained through investigation of the texts upon which Tsong kha pa based himself: Wǒnch'ŭk's commentary on the Saṃdhinirmocana-sūtra, and commentaries on the Abhidharmasamuccaya by gZad ring (gZad ring Dar ma tshul khrims, latter half of the 12th century), bCom ldan rig ral (1227-1305), Bu ston (Bu ston Rin chen grub, 1290-1364) and Blo gros brtan pa (dPang Blo gros brtan pa, 1276-1342).
Wǒnch'ŭk, bCom ldan rig ral and Bu ston understood that ninth consciousness is ultimately the seeds of the eighth consciousness, or else the pure part thereof. In terms of the content of the controversy, gZad ring, bCom ldan rig ral and Bu ston largely follow a common archetype. They introduce the ninth consciousness without mentioning Paramārtha; they refer to tathāgatagarbha doctrine, relying upon a passage from the Samādhirāja-sūtra as their proof-text; and in rejecting the doctrine of ninth consciousness, they propose that ninth consciousness must exist either actually or potentially, and then reject both alternatives. Since these two points cannot be identified in Wǒnch'ŭk's commentary, we can postulate that the controversy between these scholars was an innovative creation and development from within Tibetan Buddhism. Furthermore, it also seems that in the transmission of ninth consciousness doctrine in Tibet, there arose certain distortions (or deviations from Wǒnch'ŭk's theories), such as when gZad ring ascribes the doctrine of ninth consciousness not to Paramārtha, but to Bhavya.
We also must not neglect the fact that the doctrine of ninth consciousness affirmed in these commentaries to the Abhidharmasamuccaya is not completely identical to that described by Tsong kha pa. Comparison with these texts, which constitute the immediate context for his discussion, highlights the fact that in discussing Paramārtha's doctrine of ninth consciousness as it appears in Wonchuk, Tsong kha pa cites Wonchuk's work directly, rather than second-hand (i.e. rather than relying upon predecessors who utilize Wonchuk's exposition); and in refuting the doctrine of ninth consciousness, he attempts to construct proofs on the basis of his own original viewpoint, rather than recycling the arguments of his predecessors. We are surely justified in judging that it was Tsong kha pa's achievement to absorb Wonchuk's commentary for himself, and to attempt to correct the distortions incidental to the transmission of ninth consciousness doctrine in Tibet. (Source Accessed June 16, 2020)
Wǒnch'ŭk, bCom ldan rig ral and Bu ston understood that ninth consciousness is ultimately the seeds of the eighth consciousness, or else the pure part thereof. In terms of the content of the controversy, gZad ring, bCom ldan rig ral and Bu ston largely follow a common archetype. They introduce the ninth consciousness without mentioning Paramārtha; they refer to tathāgatagarbha doctrine, relying upon a passage from the Samādhirāja-sūtra as their proof-text; and in rejecting the doctrine of ninth consciousness, they propose that ninth consciousness must exist either actually or potentially, and then reject both alternatives. Since these two points cannot be identified in Wǒnch'ŭk's commentary, we can postulate that the controversy between these scholars was an innovative creation and development from within Tibetan Buddhism. Furthermore, it also seems that in the transmission of ninth consciousness doctrine in Tibet, there arose certain distortions (or deviations from Wǒnch'ŭk's theories), such as when gZad ring ascribes the doctrine of ninth consciousness not to Paramārtha, but to Bhavya.
We also must not neglect the fact that the doctrine of ninth consciousness affirmed in these commentaries to the Abhidharmasamuccaya is not completely identical to that described by Tsong kha pa. Comparison with these texts, which constitute the immediate context for his discussion, highlights the fact that in discussing Paramārtha's doctrine of ninth consciousness as it appears in Wonchuk, Tsong kha pa cites Wonchuk's work directly, rather than second-hand (i.e. rather than relying upon predecessors who utilize Wonchuk's exposition); and in refuting the doctrine of ninth consciousness, he attempts to construct proofs on the basis of his own original viewpoint, rather than recycling the arguments of his predecessors. We are surely justified in judging that it was Tsong kha pa's achievement to absorb Wonchuk's commentary for himself, and to attempt to correct the distortions incidental to the transmission of ninth consciousness doctrine in Tibet. (Source Accessed June 16, 2020)
Kano, Kazuo. "Paramārtha's Doctrine of a Ninth Consciousness, as Transmitted in Tibetan Texts: Tsong kha pa's Kun gzhi dka' gter and Its Context." In Studies of the Works and Influence of Paramārtha, edited by Funayama Tōru, 345–99. (In Japanese.) Kyoto: Institute for Research in Humanities, Kyoto University, 2012.
Kano, Kazuo. "Paramārtha's Doctrine of a Ninth Consciousness, as Transmitted in Tibetan Texts: Tsong kha pa's Kun gzhi dka' gter and Its Context." In Studies of the Works and Influence of Paramārtha, edited by Funayama Tōru, 345–99. (In Japanese.) Kyoto: Institute for Research in Humanities, Kyoto University, 2012.;Paramārtha's Doctrine of a Ninth Consciousness, as Transmitted in Tibetan Texts: Tsong kha pa's Kun gzhi dka' gter and Its Context;Paramārtha;*Amalavijñāna;Tsong kha pa;Wǒnch'ǔk;Bcom ldan rig pa'i ral gri;Bu ston rin chen grub;Kazuo Kano; 
Wŏnch'ŭk's Place in the East Asian Buddhist Tradition
Wǒnch'ǔk (613–696) was an influential Korean expatriate scholar-monk active during the seventh century in T'ang dynasty China. Considering his impact on contemporary Chinese Buddhist thought as well as on later Tibetan and Japanese Buddhist developments, it is surprising that Wǒnch'ǔk has yet to receive the attention he deserves from the academic world, including Korean scholarship. Possible explanations for this neglect are the complexity of his philosophy and the fact that one of his major works, Haesimmilgyǒng so, a commentary on the Saṃdhinirmocana-sūtra (The Sūtra of the Explanation of Profound Mysteries), has not been preserved in its entirety.[1] Moreover, Ch'eng wei-shih lun shu, or Sǒngyusingnon so in Korean, his commentary on the Ch'eng wei-shih lun (Vijñaptimātratāsiddhi-śāstra; Treatise on the Completion of Consciousness-Only)[2]—probably his most representative work—has been lost. Despite this dearth of extant materials, what does remain unequivocally demonstrates Wǒnch'ǔk's impact on Chinese interpretations of Indian Yogācāra theories, an area of doctrine that was the subject of fervent contention among noted Sinitic scholiasts. Wǒnch'ǔk stands at the juncture between the period dominated by the translation of Indian and Central Asian Buddhist texts and the era when "Chinese Buddhism" coalesced into a distinct tradition. Given the diverse notions of "Chinese" identity evident during the cosmopolitan T'ang dynasty, during which China subsumed many different cultures and territories, I am also interested in exploring how a figure like Wǒnch'ǔk can be viewed as representing a more abstract notion of "Sinitic" identity. (Cho, introductory remarks, 173)
Cho, Eun-su. "Wŏnch'ŭk's Place in the East Asian Buddhist Tradition." In Currents and Countercurrents: Korean Influences on East Asian Buddhist Traditions, edited by Robert E. Buswell Jr., 173–216. Honolulu: University of Hawai'i Press, 2005.
Cho, Eun-su. "Wŏnch'ŭk's Place in the East Asian Buddhist Tradition." In Currents and Countercurrents: Korean Influences on East Asian Buddhist Traditions, edited by Robert E. Buswell Jr., 173–216. Honolulu: University of Hawai'i Press, 2005.;Wŏnch'ŭk's Place in the East Asian Buddhist Tradition;Yogācāra;Wŏnch'ŭk;Eun-su Cho; 
Affiliations & relations
- Ximing tradition · religious affiliation
- Fachang · teacher
- Xuanzang · teacher
