Abstract:In narrative literature, the Silla monk Ŭisang 義湘 (625–702), who studied Huayan under Zhiyan 智嚴 (602–668) and was venerated as the founder of the Hwaŏm school 華嚴宗 in Silla Korea (ca. 300–935), is remembered as a devout practitioner of devotional Buddhism more than as an exegete. Aside from his famous Seal-diagram Symbolizing the Dharma Realm of the One Vehicle of the Avatam . saka-sūtra (Hwaŏm ilsŭng pŏpkye to 華嚴一乘法界圖, T. 1887A), among the Buddhist literature of the Koryŏ (918–1392) period are preserved two vow texts attributed to Ŭisang: “Vow Made at White Flower Enlightenment Site” (Paekhwa toryang parwŏnmun 白花道場發願文) and “Vow on the One Vehicle” (Ilsŭng parwŏnmun 一乘發願文). Can these works be reliably attributed to Ŭisang? And if so, to what extent? Or should they be considered later works imagined by the Hwaŏm monastic community of the Koryŏ period that assert their authority by virtue of their claim to authorship by the Silla monk?

中文翻译：

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Ŭisang的誓言文本：Koryŏ时期的新罗Hwaŏm佛教在地面上的想象？

摘要：在叙事文学中，新罗僧人义湘（625-702）师从智严智严（602-668）学习华严，被尊为新罗（约300-935）华严宗华严宗的创始人)，被人们铭记为虔诚佛教的虔诚修行者，而不是释经者​​。除了他著名的象征阿瓦谭一乘法界的印图。saka-sūtra（Hwaŏm ilsŭng pŏpkye to 华严一乘法界图，T. 1887A），在高丽（918-1392）时期的佛教文献中，保存了两部归属于Ŭisang的誓言：“白花启蒙地的誓言” ”（Paekhwa toryang parwŏnmun 白花道场发愿文）和“一乘发愿文”（Ilsŭng parwŏnmun 一乘发愿文）。这些作品能否可靠地归因于Ŭisang？如果是这样，到什么程度？或者，它们是否应该被认为是高丽时期的 Hwaŏm 僧侣社区想象的后来的作品，这些作品凭借他们声称是新罗僧侣的作者身份来维护自己的权威？