Au VIIe siècle, dans le royaume coréen de Silla 新羅, le maître Won-Hyo (617-686), moine coréen, composa pour son usage personnel des Notes explicatives, Byeolgi 別記, sur le Traité de l’élévation de la Foi dans le Grand Véhicule, Daeseung gisinnon 大乘起信論, un célèbre traité composé en Chine. Won-Hyo composa un Commentaire de ce Traité en vue de le diffuser dans le monde. Ultérieurement, un auteur inconnu compila un Recueil synthétique (Sogi Hoebon 疏記會本) en suivant rigoureusement l’ordre du Traité de la Foi, le commentaire, puis les notes explicatives de Won-Hyo. L’objet du présent travail consiste en la traduction de ce Recueil synthétique et donc des Notes explicatives de Won-Hyo. C’est la première fois que ces notes sont traduites dans une langue occidentale. D’abord, la compréhension rigoureuse de la théorie du Grand Véhicule, et ensuite, l’éclairage sur le processus de la pratique. Le Recueil synthétique expose une façon de penser structurée en huit étapes, correspondant aux huit niveaux de conscience. À l’éveil de chaque structure, on approche de plus en plus de la nature de « la Pensée-S, sim 心 » telle qu’elle est. Won-Hyo insiste sur l’importance de cette voie pour accéder à la « Pensée unifiée » qui elle seule permet d’atteindre la liberté. Pour lui, il importe d’y arriver en maintenant constamment « une concomitance entre l’apaisement et l’examen mental ». / The main focus of this thesis is the translation of Won-Hyo’s (617-686) Combined Text of the Commentary and Expository Notes on the Awakening of Mahayana Faith, Daeseung gisinnon Sogi Hoebon 大乘起信論疏記會本 of the Silla 新羅 period, and the exegesis of his annotation. Won-Hyo first wrote for himself the Expository Notes 別記, which concern only the first four fascicles. Then, he wrote his Commentary intended for a wider audience. The Sogi Hoebon 疏記會本 was rewritten as the Combined Text by someone else, following the order of the sentences of The Awakening of Mahayana Faith. This thesis is a translation and exegesis of the Sogi Hoebon up to the fourth fascicle, together with a study of its theory. This is the first complete translation of the Expository Notes in a Western language. The Awakening of Mahayana Faith was compiled with an end to awaken beings living each in their own individual illusion. First of all, the method to make them escape is to produce the faith in the Great Vehicle. Won-Hyo shows us in the course of his treatise the two lights in his Combined Text. Firstly, the rigorous understanding based on the theory of the Great Vehicle, and secondly, the process of practice. The Sogi Hoebon considers the structure of thinking, divided into eight stages of consciousness. One must observe each structure from the outside, without getting locked in it. With the awakening of each structure, we progressively approach the nature of “Thought, sim 心” as it is.

Al-Wasatiyya - The Middle Path as theological program in Southern European (Bosnian) and Southeast Asian (Malaysian) contexts. This study examines the neglected phenomenon of al-wasitiyyah and how it relates to an Islamic theological context. This study focuses on the religious aspect of al-wasatiyyah, specifically in beliefs, actions, rituals and ethics perspective, social and interpersonal relationships. The main purpose of this study is to describe, clarify and critically examine the phenomenon of al-wasatiyya as a theological program, and practices in Europe, namely in Bosnia and Herzegovina and Southeast Asia, Malaysia. The material for the investigation consists of some relevant literature, scientific articles, and open-ended interviews with prominent researchers in al-wasatiyya from the chosen countries of research. The methodology used in the study is a qualitative textual analysis of the open individual interviews. The analysis and its results provide us with specific answers to the following question: how the concept of al-wasatiyya can be understood in an Islamic theological context, and then displays its scale, interpretations and practices. There are similarities as well as differences between the Southern European and Southeast Asian perspectives on the field of al-wasatiyya. Lastly, the critical objections against al-wasatiyya are examined, and ultimately the results of the study are compared to previous research on the field.  The results show that the neglected phenomenon of al-wasatiyya returned back to the Islamic discourse in the early 2000s, especially after the tragic events of 9/11 in the US. Thus, the result of the study indicates that al-wasatiyya occurs as a reaction to extremism and radicalism in Islam. Finally, the results of the study demonstrate that the concept of al-wasatiyya, except for religious purposes, can be used as well in other areas and socio-political systems in the contemporary world.