지눌 전집 (Collected Works of Chinul — Founder of Korean Seon)

translations more accessible to the general reader by allowing the dedicated nonspecialist to grasp the basics of the material before approaching the texts themselves. The scholar will find more technical information in my annotation to the translations. Since Western and Japanese bibliographies of Buddhist studies and sinology tend to ignore Korean materials, I have tried to include detailed bibliographical information about Korean-language secondary sources for the benefit of scholars who may wish to do research in Korean Buddhism. These references are, however, by no means exhaustive.

The texts are presented more or less chronologically. I have, however, decided to place Chinul's Excerpts from the Dharma Collection and Special Practice Record last, because it is the culmination of his philosophical development and covers the full range of his Sŏn and Hwaŏm thought. The reader will note too that my annotation focuses on that text. All the extant treatises of Chinul have been translated, with the exception of his Hwaŏmnon chŏryo (Excerpts from the Exposition of the Avataṃsaka Sūtra), which consists of verbatim extracts from Li T'ung-hsüan's commentary to the sūtra with virtually no explication by Chinul. This is not a serious omission, however, since Chinul's own synopsis of Li's thought, The Complete and Sudden Attainment of Buddhahood, is included. In addition, Chinul's preface to the Hwaŏmnon chŏryo, which contains important autobiographical information, is translated, almost in full, in the Introduction. I have also omitted Chinul's brief Pŏppogi tan'gyŏng chunggan pal (Postface to a Recarving of the Platform Sūtra) because I could not locate a satisfactory edition of the text. Passages from Kim Kun-su's biographical inscription will be found in the appropriate sections on Chinul's life.

To reduce the amount of cross-referencing between notes, I have defined uncontroversial technical terms in a glossary at the end. Most numerical lists and standard Buddhist terminology will be found there, arranged by the English translation I have adopted in this book, along with the Korean and Sanskrit equivalents where appropriate.

In the translations themselves, I have rendered most Chinese and Korean book titles into English; a few well-known sūtras are, however, cited by their Sanskrit titles (for example, Avataṃsaka Sūtra). With the abundance of quotations cited, I decided that this course was preferable to having the translations full of foreign titles which would mean little to the nonspecialist. The corresponding Chinese, Korean, or Sanskrit title can be found in either the notes or the bibliography. Personal names are transliterated according to the nationality of the individual. For the sake of consistency, the names of Buddhist schools and technical terms are generally given in their Korean transliteration. When the reference clearly applies only to Chinese or Japanese schools, however, I have used non-Korean transliterations. In translating references to schools which were current throughout East Asia,