There are not a few Chinese and Korean buddhist texts preserved only in Japan. Without the preservation the valuable texts of east asian buddhism mihgt have disappeared. But among them we can also find some false idntification. Some Chinese texts turned out to be Korean, some Korean to be Japanese. The Gishillon ilsimimu dae'ui which systematically explains the meaning and the relations of the two Gates of the Dacheng qixinlun is one of the texts which needs the reexamintion of real author. The author of this short text composed of only with about 2,000 characters was tranditionally known as Zhikai, the most important disciple of Zhenth, the translator of the the Dacheng qixinlun. But some scholars dobuted the authorship of this text, for the thought and the style of this text is far from that of the late 6th century Chinese buddhism when Zhikai wrote his works. Instead they thought that this text was written by a Japanese monk. They also raised the possibility that the author imitated the phrases of the Daijo kishillon doiryakusho wirrten in about 750 by Chikei, an early Japanese Huayan monk, for some phrases of the two texts are very similar. But the fact that this text elucidly quotes the phrase of the Ryujeon bonje gyeong shows it cnanot be written in Japan, for the Ryujeon bonje gyeong has not been known in Japan. There is no trace that this sutra circullated in China and Japan, while the Korean monk Gyunyeo who lived in 10th century mentioned this sutra in his work. Seeing this, it is very possible that the Gishillon ilsimimu dae'ui was written in Korea. Also it is very possible the Daijo kishillon doiryakusho which quotes the same phrase but don't specify the name of the sutra imitated the Gishillon ilsimimu dae'ui which clearly mentions the source, the Ryujeon bonje gyeong. It is well known that there are much influence of Silla buddhism in the Daijo kishillon doiryakusho. As it precedents the Daijo kishillon doiryakusho the Gishillon ilsimimu dae'ui is thought to be written before 750. And as there shows some inflence of Huayan thought in the text, it is thought to be written after 670 when Uisang came back to Silla and introduced the Huayan thought. Between 670 to 750 the study of the Dacheng qixinlun and Huayan thought was in high development. The attitude of the Gishillon ilsimimu dae'ui which explains the thought of the Dacheng qixinlun by using the concept of the Huayan thought reflects this tendency of the period.
