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{{Short description|Korean buddhist philosopher (617–686)}}
{{Infobox religious biography
| name = Wonhyo
| image = 원효대사_영정.JPG
| caption =
| religion = [[Buddhism]]
| module = {{Infobox Korean name/auto|child=yes|headercolor = #FFCC33
| hangul = %설사
| hanja = 薛思
| othername1 = Childhood name
| hangul1 = %_서당%, %_신당
| hanja1 = 誓幢, 新幢
| othername2 = [[Dharma name]]
| hangul2 = %_원효
| hanja2 = 元曉
}}}}
{{Korean Buddhism}}

'''Wŏnhyo''' ({{Korean|hangul=원효}}; {{zh|c=元曉}}; 617 – 686, meaning: "Dawnbreak") was one of the most important philosophers and commentators in [[East Asian Buddhism]] and the most prolific scholar in [[Korean Buddhism]].<ref name=":0">Muller, Charles. [http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=%E5%85%83%E6%9B%89 元曉 Wonhyo, ''Digital Dictionary of Buddhism''.]</ref><ref name=":1">{{Cite web |title=Wŏnhyo - Buddha-Nature |url=https://buddhanature.tsadra.org/index.php/People/W%C7%92nhyo |access-date=2023-08-13 |website=buddhanature.tsadra.org}}</ref><ref name=":7">Buswell, R. E. (2017). Wŏnhyo: Buddhist Commentator “Par Excellence.” ''Journal of Korean Religions'', ''8''(1), 131–160. {{JSTOR|44508383}}</ref> As one of the most eminent scholar-monks in [[East Asia]]n history, his extensive literary output runs to over 80 works in 240 fascicles. His most influential commentaries are those on [[buddha-nature]] texts like the *''[[Vajrasamadhi-sutra|Vajrasamādhisūtra]]'', the ''[[Awakening of Faith in the Mahayana|Awakening of Faith]]'', and the ''[[Mahāyāna Mahāparinirvāṇa Sūtra|Mahāparinirvāṇasūtra]]''.<ref name=":1" /> These works became classics widely respected throughout Korea, China and Japan.<ref name=":1" /><ref>{{cite web|url=http://glossary.buddhistdoor.com/word/16691/wonhyo |title=wonhyo - 佛門網 Buddhistdoor - 佛學辭彙 - Buddhist Glossary |publisher=Glossary.buddhistdoor.com |access-date=2012-08-13}}</ref>

Wonhyo's work was foundational for all of Korean Buddhism and also influenced Buddhism in other East Asian nations. Chinese masters who were heavily influenced by Wonhyo include [[Huayan]] masters like [[Fazang]], [[Li Tongxuan]], and [[Chengguan (monk)|Chengguan]]. The Japanese monks [[Gyōnen]], Zenshu and Joto of the [[Kegon]] school were also influenced by him.<ref>{{cite book|url=https://books.google.com/books?id=IYh9-Yl3cTkC&q=Wonhyo+influenced+Fazang&pg=PA518 |title=Sources Of East Asian Tradition: Premodern Asia - Google Books |isbn=9780231143059 |access-date=2012-08-13|last1=Theodore De Bary |first1=Wm |last2=Bary |first2=William Theodore De |year=2008 }}</ref>

==Biography==
[[File:Korea-Gyeongju-Bunhwangsa-Bogwangjeon hall-01.jpg|thumb|alt=|Bogwangjeon hall at [[Bunhwangsa]], [[Gyeongju]] which is a dedicated shrine to Wonhyo.]]
Wonhyo was born in [[Anyang, Gyeonggi|Amnyang]] (押梁), (modern [[Gyeongsan]], [[South Korea]]). Wonhyo spent the earlier part of his career as a monk studying under various Korean Buddhist teachers and living in [[Hwangnyongsa]] Temple.<ref name=":0" />

One of the most famous episodes of Wonhyo's life, found in various hagiographical accounts, is the story of his aborted attempt to travel to [[Tang dynasty|Tang China]] to study the Yogācāra teachings of the school of [[Xuanzang]] (602–664). The hagiographies of Wohnyo explain that what kept him from leaving Korea was an enlightenment experience.<ref name=":0" />

The story says that in 661 Wonhyo and a close friend called [[Uisang]] (625–702) were traveling to China, when, somewhere in the region of [[Baekje]], the pair were caught in a heavy downpour and forced to take shelter in what they believed to be an earthen sanctuary. During the night Wonhyo was overcome with thirst, and reaching out grasped what he perceived to be a [[gourd]], and drinking from it was refreshed with a draught of cool, refreshing water. Upon waking the next morning, however, the companions discovered much to their amazement that their shelter was in fact an ancient tomb littered with human skulls, and the vessel from which Wonhyo had drunk was a human skull full of brackish water.<ref name=":0" /><ref name=":2">	Byeong-Jo Jeong; Wŏnhyo (2010). [http://www.koreanhero.net/Wonhyo/MasterWonhyo_Booklet.pdf Master Wonhyo: an overview of his life and teachings], Korean spirit and culture series, vol. 6, Seoul : Diamond Sutra Recitation Group, page 50</ref> Startled by the experience of believing that a gruesome liquid was a refreshing treat, Wonhyo was astonished at the power of the human mind to transform reality. As he reflected on this, he had a deep insight into how the world is a creation of mind and directly experienced the Yogacara principle of "mind-only" (cittamatra). Due to this insight, he did not feel it necessary to travel to China since all phenomena are ultimately not outside our own mind.<ref name=":2" />

The sources also state that at that time he proclaimed: "Because of the arising of thought, various phenomena arise; since thought ceases, a cave and a grave are not two. Since there are no dharmas outside of the mind, why should I seek them somewhere? I will not go to the Tang."<ref name=":0" /> This statement refers to a passage in the ''[[Awakening of Faith]]''.<ref name=":0" />

Wonhyo left the priesthood after an affair with a princess named Yoseok. He then turned to spreading Buddhism among the common people as a layman, calling himself a "Layman of Minor Lineage."<ref name=":0" /> He was known not only for his extensive writings and commentaries, but also for his unconventional behaviors. Wonhyo became famous for visiting towns and villages and performing songs and dances to teach Buddhism. He is also said to have visited bars and brothels, played the lute and slept in the homes of common people.<ref name=":0" /> While the orthodox Buddhist tradition discouraged such behaviors, his songs and dances were seen as [[upaya]], or skillful means, meant to help save all sentient beings.<ref name="Keel, Hee-Sung 2004">Keel, Hee-Sung (2004). "Korea"; cited in Buswell, Robert E. (2004). ''Encyclopedia of Buddhism''. Volume 1. New York, USA: Macmillan Reference USA. {{ISBN|0-02-865719-5}} (Volume 1): pp.432</ref> At other times he lived alone in the mountains or along rivers, wrote various works and gave lectures on Buddhism and taught the people to chant the Buddha's name.<ref name=":0" />

Because of this aspect of his character, Wonhyo ended up becoming a popular folk hero in Korea.<ref>Chun Ock-bae, 2010, "Why WonhyoNow?," ''The Korea Times'', April 16, p. 14.</ref> Wohnyo later married and had a son, [[Seol Chong]], who is considered to be one of the great [[Confucianism|Confucian scholars]] of [[Silla]].<ref name="Keel, Hee-Sung 2004"/>

Wonhyo died while staying at Hyeolsa in 686 at the age of 70. His remains were interred by his son at [[Bunhwangsa]].<ref name=":0" />

=== Influence ===
[[File:Korea-Gyeongju-Bunhwangsa-Three_story_stone_pagoda-01.jpg|thumb|Bunhwangsa Pagoda around [[Buddha's Birthday]].]]
Wohnyo's work influenced all of East Asian Buddhism. His commentaries on various texts were widely respected by Buddhist scholars in [[Korea]], [[China]] and [[Japan]]. As noted by Hee-Sung Keel:
{{blockquote|Wŏnhyo, commonly regarded as the greatest thinker in Korean Buddhism, was a prolific writer who produced no less than eighty-six works, of which twenty-three are extant either completely or partially. By his time, most of the important sūtras and treatises had flowed into Korea from China, and they were causing a great deal of confusion for Silla Buddhists, as they had for the Chinese. It was Wŏnhyo's genius to interpret all of the texts known to him in a way that would reveal their underlying unity of truth without sacrificing the distinctive message of each text. He found his hermeneutical key in the famous Mahāyāna text, the Awakening of Faith (Dasheng Qixin Lun).<ref>Keel, Hee-Sung (2004). "Korea"; cited in Buswell, Robert E. (2004). ''Encyclopedia of Buddhism''. Volume 1. New York, USA: Macmillan Reference USA. {{ISBN|0-02-865719-5}}, pp.431-432</ref>}}
Wohnyo's collaboration with [[Uisang]] directly led to the establishment of the influential Hwaeom (Korean [[Huayan]]) school as a major stream of thought in [[Korea]].<ref name=":0" />

Wohnyo is also thought to have founded Korea's lone riverside temple, [[Silleuksa]], in the late 600s. While Wonhyo was in [[Bunhwangsa]] (in modern Guhwang-dong, [[Gyeongju]]), he wrote a number of books. For such strong association with Wonhyo, a research center and a shrine named Bogwangjeon hall dedicated to Wonhyo's legacy are located in Bunhwangsa.<ref>(in Korean) {{usurped|1=[https://web.archive.org/web/20110720205639/http://www.koreatemple.net/korea_temple/traditional_temple/history/view.asp?temple_seq=1002&category_id=7&content_id=732 분황사 창건과 역사 Establishment and History of Bunhangsa]}} Korea Temple</ref>

==Philosophy==
Wonhyo's career last from the end of [[Korea|Korea's]] [[Three Kingdoms of Korea|Three Kingdoms]] era to the dawn of the [[Unified Silla|Unified Silla kingdom]] (668–935). Wonhyo extensive work was vital for the reception of Mahayana Buddhism in Korea and as such he is a central figure in the development of [[Korean Buddhism]].<ref name=":0" /><ref name=":1" /> Wonhyo was especially influenced by [[Buddha-nature]] literature, [[East Asian Yogācāra]], [[Huayan]] thought and the philosophy of [[Essence-Function]] ({{zh|t=體用}}).<ref>Muller, Charles A. (1995). "The Key Operative Concepts in Korean Buddhist Syncretic Philosophy: Interpenetration (通達) and Essence-Function (體用) in Wŏnhyo, Chinul and Kihwa" cited in ''Bulletin of Toyo Gakuen University'' No. 3, March 1995, pp 33-48.Source: [http://www.acmuller.net/budkor/wonhyo-chinul-kihwa.htm] (accessed: September 18, 2008) {{webarchive|url=https://web.archive.org/web/20080828072632/http://www.acmuller.net/budkor/wonhyo-chinul-kihwa.htm|date=August 28, 2008}}</ref><ref name=":0" /> His work is widely cited by later scholarly works from China, Korea and Japan.<ref name=":0" />

In his extensive scholarly works, composed mostly as commentaries and a few treatises, he developed a unified Mahayana Buddhist philosophy drawing on all the different Chinese Buddhist traditions (including Sutra Studies, [[Pure land|Pure Land]], [[Huayan]], [[East Asian Mādhyamaka|Sanlun]], [[East Asian Yogācāra|Yogacara]], [[Vinaya]], Logic).<ref name=":0" />

Wonhyo never associated himself with any specific Buddhist tradition and drew on a wide variety of Mahayana sources.<ref name=":0" /> Wonhyo's main focus was on [[Yogachara|Yogacara]] and [[Buddha-nature]] texts like the *''[[Vajrasamadhi-sutra|Vajrasamādhisūtra]]'', the ''[[Awakening of Faith in the Mahayana|Awakening of Faith]]'', and the ''[[Mahāyāna Mahāparinirvāṇa Sūtra|Mahāparinivāṇasūtra]]''. His most influential writings include commentaries on these three texts, all of which were widely respected throughout East Asia.<ref name=":0" />

=== Harmonization of disputes ===
A key project of Wonhyo was to harmonize the various Buddhist teachings and traditions all of which he saw as non-contradictory. As such, the 'harmonization of disputes' (hwajaeng; 和諍) is central for Wonhyo's philosophical outlook.<ref name=":0" /> Wohnyo's works often seek to harmonize the various seemingly contradictory Buddhist teachings found in all of the Buddhist texts by showing how they are based on a single deeper principle.<ref name=":0" />

Wonhyoʼs harmonization methodology is found in almost all his works and often expresses itself in a deep investigation of the root of seemingly conflicting Buddhist doctrines and positions. Wonhyo's generally seeks to show that these variant doctrines often arise from things like the background, biases and motivations of particular authors of doctrinal positions. This approach to doctrinal harmonization is quite different than that of most Chinese commentators who instead rely on hierarchical doctrinal classification schemas (Chinese: [[Classification of Buddha's teaching|panjiao]], Korean: pangyo 判教) which placed only some teachings at the top of a doctrinal hierarchy.<ref name=":0" /><ref name=":4" /> Instead of creating a hierarchy, Wonhyoʼs method seeks to show how the various Buddhist teachings are mutually interconnected in a harmonious whole. As such, Wonhyo criticized thinkers who hierarchically classificed the Dharma like Zhiyi. Wohnyo writes:<blockquote>You should know that the Buddha's meaning is deep and profound without limit. So if you want [like Chih-i] to divide the scriptural meaning into four teachings, or limit the Buddha's intent with five periods, then this is like using a snail shell to scoop out the ocean, or trying to see the heavens through a narrow tube.<ref name=":4" />  </blockquote>Wonhyo's "Hwajaeng theory" (harmonization of disputes) was summarized in his work ''Ten Approaches to the Reconciliation of Doctrinal Disputes'' (''Simmun hwajaeng non'' 十門和諍論, 십문화쟁론). Wonhyo often traces the origin of intra-Buddhist doctrinal conflict to a misunderstanding of linguistic conventions like difference and sameness, and affirmation and negation.<ref name=":5">Ko, Young Woon (2014). ''Wŏnhyo's Theory of Hwajaeng and Buddhist-Christian Dialogue. Journal of Korean Religions, 5(1), 15–26.''         {{doi|10.1353/jkr.2014.0005}}</ref><ref name="lkk">{{cite web |title=원효 |url=http://encykorea.aks.ac.kr/Contents/SearchNavi?keyword=%EC%9B%90%ED%9A%A8&ridx=0&tot=160 |website=[[Encyclopedia of Korean Culture]]}}</ref> Ultimately, Wohnyo's analysis of conflicting interpretations of Buddhist doctrine and doctrinal disputes is thus centered on language and on the relationship between names and meanings (which are neither identical nor remain static/fixed).<ref name=":5" /> According to Wohnyo, disputes among Buddhist schools often arise due to grasping at literal meaning of words. For him, all Buddhist teachings point to a single truth. As such, Wohnyo writes: "If you take a sentence literally, it could be disagreed with. If you focus on its meaning, you could understand it."<ref name=":5" />

In his ''Reconciliation of Doctrinal Disputes'', Wonhyo proceeds to draw on numerous Buddhist philosophical systems and on the Mahayana sutras like the ''Lotus Sutra'', ''Nirvana Sutra'' and ''Prajñāpāramitā'' to resolve doctrinal conflicts and demonstrate the compatibility of all of Mahayana Buddhist teachings.<ref name=":0" /> For Wohnyo, all Mahayana doctrines are metaphors which point to the same ultimate truth.<ref name=":5" />

Another element of his harmonization method was to draw on [[Huayan]] metaphysics of interpenetration to demonstrate how all Buddhist teachings are ultimately in a state of non-obstruction.<ref name=":4">Muller, A. Charles (1995). ''[http://www.acmuller.net/articles/1995-03-kiyo-wonhyo-chinul-kihwa.html The Key Operative Concepts in Korean Buddhist Syncretic Philosophy: Interpenetration (通達) and Essence-Function (體用) in Wŏnhyo, Chinul, and Kihwa.]''</ref> Thus one can say that Wohnyo saw all Buddhist doctrines as a harmonious interpenetrating reality, and as such he often called his philosophy "interpenetrated Buddhism" (''t'ong pulgyo,'' 通佛教).<ref name=":0" /><ref name=":4" />

=== One-mind and essence-function thought ===
Wonhyo's philosophy is centered on the "One Mind theory" (Ch: ''yixinshixiang'', 一心思想; {{Korean|hangul=일심사상|labels=no}}). Wŏnhyo's worldview sees the one mind as the ultimate reality which manifests in two aspects:<ref name=":6">Cho, E. (2015). [https://journals.sagepub.com/doi/abs/10.1177/0392192117703040?journalCode=dioa Wŏnhyo's Theory of “One Mind”: A Korean Way of Interpreting Mind.] ''Diogenes'', ''62''(2), 4–15. {{doi|10.1177/0392192117703040}}</ref>

* “true-thusness”, which is intrinsically pure and unchanging [[Tathātā|Thusness]] (Tathātā, 眞如), the ultimate reality, the true nature of the mind, which is without concepts or discrimination, without arising or ceasing.
* “arising-and-ceasing”, which is impure, impermanent, subject to cause and effect and manifests as all forms of [[Saṃsāra|samsara]] and delusion. This is the mind of everyday reality, the mind of suffering ([[Duḥkha|dukkha]]) and the mind of the [[Six Paths|six realms]].

As such, the One Mind is the [[Nonduality (spirituality)|non-dual]] source of all phenomena, the source of both samsara and [[Nirvana (Buddhism)|nirvana]], and it contains both purity and [[Avidyā (Buddhism)|ignorance]] and [[Kleshas (Buddhism)|defilement]].<ref name=":6" />

The one mind (一心) theory is drawn from the influential treatise ''[[Awakening of Faith in the Mahayana|The Mahayana Awakening of Faith]]'' (大乘起信論; [[pinyin]]: ''Dàshéng Qǐxìn Lùn'') and is discussed in Wonhyo's numerous commentaries.<ref name=":6" /> This doctrine is a synthesis of the Mahayana doctrines of the [[Eight Consciousnesses|ālayavijñāna]] (storehouse consciousness) and [[buddha-nature]].<ref name=":6" /> The importance of the ''Awakening of Faith''<nowiki/>'s theories for Wonhyo is proved by the fact that he wrote nine commentaries on this text (only two are extant).<ref name=":3">Park, Sung-bae. "Wŏnhyo's Commentaries on the ''Awakening of Faith in Mahāyāna''." PhD diss., University of California, Berkeley, 1979.</ref> The ''Awakening of Faith's'' One Mind teaching is one of the central principles which Wonhyo uses to harmonize the various Buddhist teachings.<ref name=":3" />

Another important and related doctrine which Wonhyo relies and expands upon is the Chinese theory of [[Essence-Function|essence-function]] (體用, Chinese pinyin: ''tǐ yòng'', Korean: ''che-yong'') which is also found in the Awakening of Faith.<ref name=":4" /> Essence here refers to pure [[Tathātā|Suchness]], the ultimate reality, i.e. the One Mind; while function refers to all relative phenomena (dharmas).<ref name=":4" /> These two aspects are seen by Wonhyo as non-dual, as part of a harmonious whole.<ref name=":4" />

=== Original enlightenment and Buddhist practice ===
Wonhyo also wrote on and developed the related theory of [[Hongaku|original enlightenment]] ([[Chinese language|Chinese]]: 本覺; [[pinyin]]: ''běnjué'', [[Revised Romanization of Korean|Korean]]: ''bongak''), which sees [[Enlightenment in Buddhism|enlightenment]] as [[Immanence|immanent]] in the mind, though it has to be discovered through purifying the mind and practicing the six [[Pāramitā|paramita]]s.<ref name=":4" /><ref name="lkk" /> Indeed, for Wohnyo, the ultimate principle (Dharma), the essence or One Mind, is nothing but the principle of enlightenment itself which penetrates the minds of all sentient beings.<ref name=":4" />

According to Wohnyo, liberation or enlightenment means to truly know that all phenomena are the One Mind which is already immanent within the mind of sentient beings. It is thus to understand that we already are enlightenment. As such, enlightenment is also called "returning to the original source".<ref name=":6" /> Thus, for Wohnyo, nothing new is attainment in enlightenment, one merely recognizes what is already there.<ref name=":6" />

How does one reach or return to the original enlightenment? For Wohnyo, this happens through the process of "actualizing enlightenment" through which a Buddhist practitioner can move away from the state of non-enlightenment towards the enlightened source (though in reality, these two states are non-dual, not completely separate, but are like waves and the ocean).<ref name=":6" /> To actualize enlightenment and let go of ignorance and duality, religious practice is required. As one practices, original enlightenment reveals itself as ignorance and the defilements are gradually eliminated. Indeed, it is through the power of original enlightenment itself that the mind is purified in the process of actualizing enlightenment.<ref name=":6" />

Wonhyo's held that it was possible to apply these deep principles in one's personal everyday life. As such, he met with commoners and elites alike and taught people according to their needs. For the commoners he generally taught a flexible teaching which included Buddhist metaphysics and the simple [[Pure Land Buddhism|Pure Land practice]] of reciting the name of [[Amitābha|Amitabha]] with a sincere mind intent on [[bodhicitta]].<ref name=":4" />

== Works ==
Wonhyo was a very prolific author with a broad mastery of the Buddhist canon. He is said to have composed 80 texts in over 200 fascicles. Only twenty two are extant.<ref>Ishii Kōsei 石井公成,  “Shiragi bukkyō ni okeru ''Daijō kishinron no igi'': Gangyō no kaishaku wo chūshin to shite” 新羅佛敎における(大乘起信論)の意義 : 元曉の解釋お中心として. (The Significance of the ''Awakening of Faith'' in Silla Buddhism: Focusing on the Commentaries by Wonhyo) Hirakawa Akira. ed., ''Nyoraizō to Kishinron''. Tokyo: Shunjūsha, 1990. pp. 551–553.</ref> As noted by Charles Muller "except for the works of the extraordinarily prolific translators such as Kumārajīva (344–413) and Hsüan-tsang (596–664), this is probably the largest literary output by a single scholar in East Asian Buddhist history."<ref name=":4" />

His life's work includes writings on all the key Mahayana Buddhist topics of the day, including Prajñāpāramitā, Madhyamaka, Nirvana Sutra, Buddha-nature, Lotus Sutra, Vinaya, Pure Land, Yogācāra, State Protection, Huayan, and Buddhist Logic.<ref name=":0" /> Most of Wonhyo's writings are commentaries on classic Mahayana Buddhist works.<ref name=":7" /> His commentaries are often holistic ones, which, according to [[Robert Buswell Jr.|Robert Buswell]], "seek to demonstrate, first, how each section, part, and division of the scripture resonates with the rest of the sections, parts, and divisions of the text; and second, how the text that is the focus of his commentary reticulates within the entire fabric of the Buddhist scriptural teachings...he attempts nothing less than to demonstrate that the entirety of Mahayana Buddhism is revealed in the single sūtra that is the focus of his exegesis."<ref name=":7" />

Some of his key texts include:<ref>Muller, Charles, A (editor) (2012). ''Wonhyo: Selected Works'', pp. 10-13. Collected Works of Korean Buddhism, Vol. 1. Compilation Committee of Korean Buddhist Thought, Jogye Order of Korean Buddhism.</ref>  

* ''Doctrinal Essentials of the Great [[Prajnaparamita|Perfection of Wisdom Sūtra]]'' (''Daehyedo gyeong jong-yo'' 大慧度經宗要) 
* ''Doctrinal Essentials of the Lotus Sutra'' (Beophwa jong-yo 法華宗要)
* ''Expository Notes to the [[Awakening of Faith in the Mahayana|Awakening of Mahāyāna Faith]]'' 
* ''Praise of Amitabhaʼs Realization of His Nature''
* ''System of the Two Hindrances''
* Commentary to the ''Awakening of Mahāyāna Faith''
* ''Doctrinal Essentials of the Sutra on the Ascension of [[Maitreya]]''
* ''Commentary on the [[Madhyanta-vibhaga-karika|Discrimination between the Middle and the Extremes]]''
* ''Doctrinal Essentials of the Great Perfection of Wisdom Sūtra''
* ''Critique of Inference''
* ''Doctrinal Essentials of the [[Shorter Sukhāvatīvyūha Sūtra|Sutra of Immeasurable Life]]''  (Muryangsugyeong jong-yo 無量壽經宗要) 
* ''Doctrinal Essentials of the [[Mahāyāna Mahāparinirvāṇa Sūtra|Nirvana Sutra]]'' (Yeolban jong-yo 涅槃宗要)
* ''Exposition of the [[Vajrasamadhi-sutra|Vajrasamādhi-sūtra]]''. 
* ''Commentary on the [[Buddhāvataṃsaka Sūtra|Flower Ornament Sutra]]'' (Hwaeom- gyeong so byeong seo 華嚴經疏并序)
* ''Doctrinal Essentials of the Flower Ornament Sutra''
* ''Commentary on the Amitâbha Sūtra'' (''Amitagyeong so'', 阿彌陀經疏)
* ''Personal Notes on the Fundamentals of Bodhisattva Precepts in the Brahmāʼs Net Sutra''
* ''Essentials of Observing and Transgressing the Code of Bodhisattva Precepts''

Wonhyo's twenty-three extant works are currently in the process of being translated into English as a joint project between [[Dongguk University]] and [[Stony Brook University]]. The [[University of Hawaii Press]] is publishing them in five volumes.<ref name="stony_brook_publication">{{cite web |title=Wonhyo Publication Project |url=http://www.stonybrook.edu/commcms/korean/research/wonhyo.html |access-date=2 May 2013 |publisher=Stony Brook University, Center for Korean Studies}}</ref> There are currently two volumes of this project published:

* ''Wonhyo's Philosophy of Mind'', Edited by A. Charles Muller and Cuong T. Nguyen (2012)
* ''Cultivating Original Enlightenment: Wonhyo's Exposition of the Vajrasamadhi-Sutra'', Translated with an introduction by Robert E. Buswell Jr. (2007)

==Legacy==
The [[International Taekwon-Do Federation]] [[Hyeong|pattern]] "Won-Hyo" is named in Wonhyo's honor. This pattern consists of 28 movements.

The [[World Taekwondo Federation]] has a [[Hyeong]] or pattern named Ilyeo for 9th Dan black belt which means the thought of the Buddhist priest of Silla Dynasty, Wonhyo.<ref>[http://www.wtf.org/wtf_eng/site/about_taekwondo/poomsae.html WTF Poomsae]</ref>

[[Wonhyo Bridge]] across the [[Han River (Korea)|Han River]] in Seoul is named after him.

=== Wonhyo Pilgrimage Project ===
In 2011, retired Canadian journalist Tony MacGregor walked across the Korean Peninsula in an attempt to understand the awakening experience of Wonhyo. Legend says that Wonhyo walked across the peninsula in the 7th century and found enlightenment in a cave on the western side of the peninsula. MacGregor's journey, which involved staying at mountain monasteries and talking to monks, was the first in over 1,000 years to honor Wonhyo's accomplishment. A documentary film of the walk was completed <ref name="in_the_footsteps_of_wonhyo_film">{{cite web |title=In The Footsteps of Wonhyo |url=https://www.youtube.com/watch?v=hQZXUcLdGfI&t=386s |publisher=Documentary Film}}</ref> and a project to establish a permanent pilgrimage trail is currently being developed.<ref name="in_the_footsteps_of_wonhyo_website">{{cite web |title=In The Footsteps of Wonhyo |url=https://inthefootstepsofwonhyo.wordpress.com |publisher=Website}}</ref>

==Notes==
<references/>

==Further reading==
*Buswell, Robert E., Jr. "The Biographies of the Korean Monk Wŏnhyo (617-686): A Study in Buddhist Hagiography." Peter H Lee, ed. ''Biography as Genre in Korean Literature''. Berkeley: Center for Korean Studies, 1989.
*Buswell, Robert E., Jr. ''Cultivating Original Enlightenment: Wonhyo's Exposition of the Vajrasamādhi-Sūtra.'' University of Hawaii Press, 2007.
*Kim, Jong-in. ''Philosophical contexts for Wŏnhyo's interpretation of Buddhism.'' Seoul: Jimoondang, 2004.
*Muller, A. Charles; Nguyen, Cuong T. ''Wŏnhyo's Philosophy of Mind''. University of Hawaii Press, 2012
*Muller, A. Charles(ed.) ''[http://www.koreanbuddhism.net/bbs/board.php?bo_table=5040&wr_id=45 Wonhyo: Selected works]''. Jogye Order of Korean Buddhism, 2012
*Muller, A. Charles (2007). [https://web.archive.org/web/20130317051337/http://www.acmuller.net/articles/wonhyo-huiyuan-2006.html "Wonhyo's Reliance on Huiyuan in his Exposition of the Two Hindrances"]. In: Imre Hamar, ed., ''Reflecting Mirrors: Perspectives on Huayan Buddhism'', Harrassowitz Verlag, pp.&nbsp;281–295
*Muller, A. Charles (2002). "Wŏnhyo's Interpretation of the Hindrances". ''International Journal of Buddhist Thought and Culture.'' Vol. 2, 2003. pp.&nbsp;123–135.Source: [http://www.acmuller.net/kor-bud/wonconf.html] (accessed: January 7, 2008)
*Muller, A. Charles (2000). "On Wŏnhyo's Ijangui (二障義)." ''Journal of Korean Buddhist Seminar'', Vol. 8, July 2000, p.&nbsp;322-336.Source: [http://www.acmuller.net/articles/ijangui-hanguk_pulgyohak.html] (accessed: January 7, 2008)
*Muller, A. Charles (1995). [https://web.archive.org/web/20091229110417/http://www.acmuller.net/budkor/wonhyo-chinul-kihwa.htm "The Key Operative Concepts in Korean Buddhist Syncretic Philosophy; Interpenetration and Essence-Function in Wŏnhyo, Chinul and Kihwa"],''Bulletin of Toyo Gakuen University'', vol. 3 (1995), pp.&nbsp;33–48.
*Sung-bae Park (2008). [https://web.archive.org/web/20120725121031/http://ftp.buddhism.org/Publications/IABTC/Vol10_Abs.pdf 'Wonhyo: Coming to the West―Yet No One Recognizes Him.'], ''International Journal of Buddhist Thought & Culture'' 10, 7–18.

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