『大乗四論玄義記』=The Dasheng silun xuanyi ji=Daeseung saron hyeonui gi; 慧均=Huijun; 無依無得=wuyiwude=neither depended on nor obtained; 地摂両論成毘二家=Dishechengpi=Shidjinglun, shedashenglun, chengshilun and Abhichamma; 三論宗=Sanlun school
The Dasheng silun xuanyi ji (in Korean, Daeseung saron hyeonui go) is a very difficult text to read. One reason is that the extant manuscript has many corruptions. Another possible reason -recently proposed- is that the text may have been composed in Korea, and by a monk having insufficient mastery of classical Chinese. Rather than focusing on analyzing the content of this work, this paper first takes under consideration such matters as how the text understands its own standpoint, as well as the scholarly lineage of its author. In order to answer this question, I consider concepts such as "sanlun (three treatises)" , "silun (four treatises)" ,"wuyiwude (neither depended on nor obtained)" , "dasheng (greater vehicle) and so on, in order to clarify its philosophical standpoint. Further, I consider the concept of "yijia (one' s own tradition)" as well as the Sanlun tradition on Mount she (Senglang, Sengquan and Falang) to identify the genealogy of its scholarly tradition. Second, this paper considers how the text grasps those objects of criticism that are contradictory to its own standpoint. I take up the concept "Dishechengpi (Shidijinglun, Shedashenglun and Abhidhama)" and make It clear that it sobject of criticism is "yousuode (obtainment)."