The present article is concerned with the problems of the textuality and hermeneutics in translating the Taehyedogy*ngjongyo (TDG) of W*nhyo. Even though W*nhyo wrote many commentaries on the praj@2 scriptures, such as the Kumgangbanyagy*ngso, the Pan...
The present article is concerned with the problems of the textuality and hermeneutics in translating the Taehyedogy*ngjongyo (TDG) of W*nhyo. Even though W*nhyo wrote many commentaries on the praj@2 scriptures, such as the Kumgangbanyagy*ngso, the Panyashimgyungso, the Taehyedogy*ngjongyo, etc., the Taehyedogy*ngjongyo is the only one extant. It deals with the essentials of the Mah2-praj@2-p2ramit2-s^tra (s^tra of Perfection of Great Wisdom). W*nhyo used the title arbitrarily by translating `Praj@2` as `wisdom`, and `p2ramit2` as `crossing over`. It indicates `the crossing over from this shore of birth and death to the other shore of nirv29a`. W*nhyo`s scriptural hermeneutics does not aim to synthesize M2dhyamika, Yog2c2ra, and Tath2gatha-garbha teachings. However he asserts the praj@2 s^tras convey the ultimate teaching of the Buddha Dharma (n6th2rtha) as other teachings also contain the utlimate meaning of the Buddha. W*nhyo seems to penetrate the system of Buddhist scripture with the principle of free to unfolding and folding, free to negation and affirmation, construction and destruction. In this way, W*nhyo`s hermeneutics might solve the problem of the conflict of truth deriving from scriptural plurality in Buddhism. W*nhyo`s idea of harmonization and interpenetration of all Buddhist teachings leads to the middle way (Madhyama-pratipad) of the scriptural truth.