“Where Woncheuk’s Yogâcāra thought form belongs to” has been an issue since Hatani Ryotai wrote “The Heterodox Faction of the Yogâcāra School” in 1916. In the past century, the mainstream viewpoint has been that Woncheuk diverges from Xuanzang’s teachings and belongs to the Paramârtha thought. In recent years, many scholars have begun to reflect on the views of Hatani and others, and they think that Woncheuk did not deviate from Xuanzang’s teaching. The way they proved it was to find ideas that correspond to Xuanzang’s teachings in Woncheuk’s existing literature. However, the argument between the two is still unfolding and there is no conclusion. The author believes that if one wants to challenge the viewpoints of Hatani and others, a more effective way of discourse is to reexamine the portions of Woncheuk’s texts that are most suspect of “Paramârtha’s thoughts”. Before discussing the suspected areas, the author first accepts a presupposition; namely, in East Asian Yogâcāra, Paramârtha is regarded to be of the same inheritance as the “notion of original awakening” in “the Awakening of Faith". Therefore, in Woncheuk’s literature, the part that is most suspicious of Paramârtha thought will be: Woncheuk established “Amalavijñāna” according to “Jiushi zhang” and wrote about the “original awakening” based on the “meaning of nengyuan”. If the suspicion can be confirmed, not only can the viewpoint that there is a relationship between “Paramârtha - the Awakening of Faith –Woncheuk” be proved, but the author’s presupposition can also be supported by the literature of Woncheuk, which is that, in East Asian Yogâcāra, Paramârtha and the “notion of original awakening” in “the Awakening of Faith” are of the same inheritance. On the contrary, if the suspicion is ruled out, it will not only prove that the standpoint of Hatani and others is untenable. The point of view that regards Paramârtha and the “notion of original awakening” in “the Awakening of Faith” as one family should be reviewed further.
