Powers, John. Wisdom of the Buddha: The Samdhinirmocana
Mahayana Sutra.Berkeley, CA: Dharma, 1995.
Rahula, Walpola, trans. Le Compendium de la Super-Doctrine
d’Asan ̇ga (Abhidharmasamuccaya).Paris: Publications de
l’École Française d’Extrême Orient, 1971. English transla-
tion, Abhidharmasamuccaya: The Compendium of the Higher
Teaching,tr. Sara Webb-Boin. Fremont, CA: Asian Human-
ities Press, 2001.
Shih, Heng-ching, and Lusthaus, Dan, trans. A Comprehensive
Commentary on the Heart Sutra: Translated from the Chinese
of K’uei-chi.Berkeley, CA: Numata Center, 2001.
Sparham, Gareth, trans. Ocean of Eloquence: Tsong kha pa’s
Commentary on the Yogacara Doctrine of Mind.Albany: State
University of New York Press, 1993.
Tat, Wei, trans. Ch’eng Wei-Shih Lun: The Doctrine of Mere Con-
sciousness.Hong Kong: Ch’eng Wei-Shih Lun Publication
Committee, 1973.
Tatz, Mark. Asan ̇ga’s Chapter on Ethics with the Commentary of
Tsong-kha-pa: The Basic Path to Awakening, the Complete
Bodhisattva.Lewiston, NY: Edwin Mellen Press, 1986.
DANLUSTHAUSYUJO ̆NG
The Korean Buddhist monk Yujo ̆ng (1544–1610), bet-
ter known as Samyo ̆ng taesa(Great Master), lived dur-
ing the middle of the Choso ̆n dynasty (1392–1910), a
period in which the country was invaded by the Japan-
ese twice, in 1592 and 1597. Together with his teacher,
HYUJO ̆NG(1520–1604), Yujo ̆ng became a leader of the
Buddhist MONASTIC MILITIAthat defended the king-
dom, and he remains an exemplar of patriotism.
Yujo ̆ng was also known as Songun, and his secular
name was Im U ̆nggyu; Yujo ̆ng was his dharma name.
Like many other Buddhist monks during the Choso ̆n,
when Confucianism was the orthodoxy, Yujo ̆ng was
educated in Confucian classics in his childhood. He
was orphaned at age fifteen and became a Buddhist
monk under Monk Shinmuk at Chikchisa. Early in his
career as a monk Yujo ̆ng studied both Buddhist and
Confucian texts and he communicated with Confucian
scholars. In 1557, no earlier than age thirty, he declined
the king’s appointment to become the abbot of Pongun
Monastery, the head monastery of the So ̆n school, and
he joined Hyujo ̆ng at Mount Myohyang to practice
meditation. Yujo ̆ng is said to have attained enlighten-
ment in 1586 at age forty-two.
In 1592 Yujo ̆ng organized the monastic militia and
helped lead a number of campaigns against the Japan-
ese invasion. During and after the war he was ap-
pointed as a royal envoy and participated several times
in peace negotiations with Japan. In 1604, after peace
was established with Japan, Yujo ̆ng returned to Korea
with more than thirty-five hundred Korean war pris-
oners released by the Japanese. He petitioned the
throne several times on what should be done for the
defense of the country, including “building mountain
fortresses” and “developing military weapons.” Be-
cause of such patriotic activities, he appears in the
Korean folk tradition as a heroic figure who uses su-
pernatural powers to save the country. Even today,
Yujo ̆ng is related to various fascinating patriotic leg-
ends about the security of the country and the welfare
of the people. One of the most compelling of these
holds that whenever Korea is in danger, as it was dur-
ing the Korean War or the time of the assassination of
President Park Chung Hee in 1979, Yujo ̆ng’s posthu-
mous stele in his hometown of Miryang (South
Kyo ̆ngsang province) sheds tears.
Yujo ̆ng left only a few writings, which are published
in his posthumous work, Samyo ̆ngdang taesajip(The
Collected Works of Venerable Master Samyo ̆ng), in seven
rolls.Bibliography
An Kyehyo ̆n. “Choso ̆n cho ̆n’gi u ̆i su ̆nggun” (The Monastic Mili-
tia in the Early Choso ̆n Period). In Han’guk Pulgyo sasangsa
yo ̆n’gu(Studies on the History of Korean Buddhist Thought).
Seoul: Dongguk University Press, 1983.
U Cho ̆ngsang. “Choso ̆n pulgyo u ̆i hoguk sasang e taehayo” (On
State Protection Buddhism in the Choso ̆n Period). In Choso ̆n
cho ̆n’gi Pulgyo sasang yo ̆n’gu(Studies on Buddhist Thought in
the Early Choso ̆n Period), ed. U Cho ̆ngsang. Seoul: Dongguk
University Press, 1985.
SUNGTAEKCHOYUN’GANGThe Yun’gang CAVE SANCTUARIESare located sixteen
kilometers west of Datong in Shanxi province in China.
Begun around 460 C.E. as an attempt to atone the Bud-
dhist PERSECUTIONof 444, Yun’gang was associated
with the imperial patronage of Buddhism of the North-
ern Wei dynasty, a nomadic empire that ruled China
from 386 to 534. The colossal buddha images of caves
16 to 20 are said to commemorate the founder rulers
of the Northern Wei, while members of the imperial
family built many cave chapels until 494, when the cap-
ital was moved from Datong to Luoyang in centralYUN’GANG