The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna
< Books
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** {{i|The Jewels of the ''Dharma'' and the ''Sangha''|47}} | ** {{i|The Jewels of the ''Dharma'' and the ''Sangha''|47}} | ||
** {{i|''Samalā'' and ''Nirmalā Tathatā''|53}} | ** {{i|''Samalā'' and ''Nirmalā Tathatā''|53}} | ||
| − | ** {{i|Threefold Meaning of the '' | + | ** {{i|Threefold Meaning of the ''Tathāgatagarbha''|55}} |
** {{i|The Meaning of ''Gotra''|59}} | ** {{i|The Meaning of ''Gotra''|59}} | ||
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* {{i|VIII. The ''Lankāvatāra Sūtra''|179-194}} | * {{i|VIII. The ''Lankāvatāra Sūtra''|179-194}} | ||
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* {{i|IX. The Ch'eng Wei-Shih Lun|195-211}} | * {{i|IX. The Ch'eng Wei-Shih Lun|195-211}} | ||
** {{i|The Metaphysics of Mere-Consciousness|195}} | ** {{i|The Metaphysics of Mere-Consciousness|195}} | ||
| − | ** {{i|The ''Ālayavijñana'' and the Bījas|202}} | + | ** {{i|The ''Ālayavijñana'' and the ''Bījas''|202}} |
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** {{i|The Stage of Ultimate Realization|241}} | ** {{i|The Stage of Ultimate Realization|241}} | ||
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| + | * {{i|The ''Tathāgatagarbha-Ālayavijñāna'': Summary and Comparison|}} | ||
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| + | * {{i|XII. Conclusion|247-292}} | ||
| + | ** {{i|The ''Tathāgatagarbha'' in the ''Śrī-Mālā Sūtra''|247}} | ||
| + | ** {{i|The ''Tathāgatagarbha'' in the ''Ratnagotravibhāga''|251}} | ||
| + | ** {{i|The ''Lankāvatāra Sūtra''|260}} | ||
| + | ** {{i|The ''Ch'eng Wei-Shih Lun''|263}} | ||
| + | ** {{i|The Ultimate Status of Ignorance in the Theory of the ''Tathāgatagarbha-Ālayavijñāna''|266}} | ||
| + | ** {{i|The ''Tathāgatagarbha-Ālayavijñāna'' and the Hegelian Absolute Spirit|273}} | ||
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| + | * {{i|Appendix 1: Numerical Listings from the Srī-Mālā Sūtra and the Ratnagotravibhāga|293}} | ||
| + | * {{i|Appendix 2: Numerical Listings from the Ch'eng Wei-Shih Lun|299}} | ||
| + | * {{i|Selected Bibliography|303}} | ||
| + | * {{i|Index|311}} | ||
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Revision as of 18:13, 26 March 2019
One of the fundamental tenets of Mahayana Buddhism animating and grounding the doctrine and discipline of its spiritual path, is the inherent potentiality of all animate beings to attain the supreme and perfect enlightenment of Buddhahood. This book examines the ontological presuppositions and the corresponding soteriological-epistemological principles that sustain and define such a theory. Within the field of Buddhist studies, such a work provides a comprehensive context in which to interpret the influence and major insights of the various Buddhist schools. Thus, the dynamics of the Buddha Nature, though non-thematic and implicit, is at the heart of Zen praxis, while it is a significant articulation in Kegon, Tendai, and Shingon thought. More specifically, the book seeks to establish a coherent metaphysics of absolute suchness (Tathatā), synthesizing the variant traditions of the Tathagata-embryo (Tathāgatagarbha) and the Storehouse Consciousness (Ālayavijñāna).
The book's contribution to the broader field of the History of Religions rests in its presentation and analysis of the Buddhist Enlightenment as the salvific-transformational moment in which Tathatā 'awakens' to itself, comes to perfect self-realization as the Absolute suchness of reality, in and through phenomenal human consciousness. The book is an interpretation of the Buddhist Path as the spontaneous self-emergence of 'embryonic' absolute knowledge as it comes to free itself from the concealments of adventitious defilements, and possess itself in fully self-explicitated self-consciousness as the 'Highest Truth' and unconditional nature of all existence; it does so only in the form of omniscient wisdom. (Source: Book jacket inside cover)
| Citation | Brown, Brian Edward. The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna. Buddhist Tradition Series 11. Delhi: Motilal Banarsidass, 1991. https://archive.org/details/tathagatgarbhabuddhanatureastudyofthetathagatagarbhaandalayavijnanabrianedwardbr/mode/2up. |
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