Korea Journal of Buddhist Studies ISSN:1598-0642(Print) 불교학연구

In this paper, I first summarize the results of previous studies on Hyeonryung, and examine his works that appear in the citations of Gyonen 凝然 (1240-1321). Thereafter, I re-examine the characteristics of his Yogācāra thought and his academic lineage. On the eleven consciousnesses, Hyeonryung’s understanding of the reception consciousness 受者識 is based on the explanations found in the Wuxiang lun 無相論, and coincides with descriptions that appear in other literature of the Shelun 攝論 doctrinal lineage. Regarding the relation between the Eleven Consciousnesses and Four Consciousnesses, Hyeonryung shows a position which is very close to that of the Shelun School 攝論學{派. At least regarding such relation, Hyeonryung does not show any influence exerted by Wonhyo 元曉 (617-686), nor also any trace of his having referred to the new translation by Xuanzang 玄獎 (602-664). As for the Nine Kinds of Permeations Theory and the meaning of Conscious-only theory, Hyeonryung seems to be aware of the of the theories expounded in the Cheng weishi lun 成唯識論, but did not adopt them for his own. On the question of Hyeonryung's school affiliation, Annen 安然 (841?-915?) and Gyonen state that Hyeonryung, among the disciples that studied under Xuanzang, showed a different position from that of Ji 基 (623-682) and belonged to the Dharma-character school 法相宗. As this paper describes, however, Hyeonryung seems to be a scholar-monk closer to the Shelun School rather than belonging to the Dharma-character school. Consideing this connection, it seems that Gyonen’s stipulation that Hyeonryung belongs to the Dharma-character school must be re-examined with regards to Hyeonryung's academic lineage.