The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna
< Books
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* {{i|The ''Tathāgatagarbha'' in the ''Śrī-Mālā Sūtra'' and the ''Ratnagotravibhāga''|}} | * {{i|The ''Tathāgatagarbha'' in the ''Śrī-Mālā Sūtra'' and the ''Ratnagotravibhāga''|}} | ||
* {{i|Chapter|}} | * {{i|Chapter|}} | ||
| − | * {{i|I. Analysis of the Śrī-Mālā Sūtra|3-41}} | + | * {{i|I. Analysis of the Śrī-Mālā Sūtra|'''3-41'''}} |
** {{i|''Tathāgatagarbha'' as Ontic Subjectivity|4}} | ** {{i|''Tathāgatagarbha'' as Ontic Subjectivity|4}} | ||
** {{i|''Tathāgatagarbha'' and Soteriology|8}} | ** {{i|''Tathāgatagarbha'' and Soteriology|8}} | ||
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** {{i|''Tathāgatagarbha'' as Self-explicating Knowledge Evaluation|38}} | ** {{i|''Tathāgatagarbha'' as Self-explicating Knowledge Evaluation|38}} | ||
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| − | * {{i|II. The Ratnagotravibhāga|43-67}} | + | * {{i|II. The Ratnagotravibhāga|'''43-67'''}} |
** {{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}} | ||
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** {{i|The Meaning of ''Gotra''|59}} | ** {{i|The Meaning of ''Gotra''|59}} | ||
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| − | * {{i|III. Characteristics of the Embryo Reality: Its Self-Nature|69-100}} | + | * {{i|III. Characteristics of the Embryo Reality: Its Self-Nature|'''69-100'''}} |
** {{i|The Cause of the Embryo's Purification|70}} | ** {{i|The Cause of the Embryo's Purification|70}} | ||
** {{i|The Four Supreme Virtues: Antidotal Methogology|72}} | ** {{i|The Four Supreme Virtues: Antidotal Methogology|72}} | ||
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** {{i|The Union with the purifying Factors|99}} | ** {{i|The Union with the purifying Factors|99}} | ||
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| − | * {{i|IV. Further Characteristics of the Embryo|101-123}} | + | * {{i|IV. Further Characteristics of the Embryo|'''101-123'''}} |
** {{i|The Function of the Embryo Towards Self-purification|101}} | ** {{i|The Function of the Embryo Towards Self-purification|101}} | ||
** {{i|The Embryo's Manifestation|104}} | ** {{i|The Embryo's Manifestation|104}} | ||
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** {{i|Buddhahood and ''Nirvāna''|118}} | ** {{i|Buddhahood and ''Nirvāna''|118}} | ||
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| − | * {{i|VI. Nine Illustrations of the GARBHA|125-134}} | + | * {{i|VI. Nine Illustrations of the GARBHA|'''125-134'''}} |
** {{i|Threefold Nature of the ''Tathāgatagarbha''|130}} | ** {{i|Threefold Nature of the ''Tathāgatagarbha''|130}} | ||
* {{i|VI. ''Tathāgatagarbha'' as ''Śūnyatā''|135-159}} | * {{i|VI. ''Tathāgatagarbha'' as ''Śūnyatā''|135-159}} | ||
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** {{i|The ''Ratnagotra'' and the ''Prajñapāramitā'' Tradition|150}} | ** {{i|The ''Ratnagotra'' and the ''Prajñapāramitā'' Tradition|150}} | ||
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| − | * {{i|VII. The Properties of the Buddha|161-176}} | + | * {{i|VII. The Properties of the Buddha|'''161-176'''}} |
** {{i|''Nirmalā Tathatā''|163}} | ** {{i|''Nirmalā Tathatā''|163}} | ||
** {{i|Evaluation|171}} | ** {{i|Evaluation|171}} | ||
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** {{i|The Confusion of Epistemology and Ontology in the ''Lankaāvatāra''|185}} | ** {{i|The Confusion of Epistemology and Ontology in the ''Lankaāvatāra''|185}} | ||
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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}} | ||
<br> | <br> | ||
| − | * {{i|X. The ''Ālayavijñana'' and Ignorance|213-226}} | + | * {{i|X. The ''Ālayavijñana'' and Ignorance|'''213-226'''}} |
** {{i|''Ātmagrāha'' and ''Dharmagrāha''|213}} | ** {{i|''Ātmagrāha'' and ''Dharmagrāha''|213}} | ||
** {{i|The "Manas'' and ''Manovijñāna''|214}} | ** {{i|The "Manas'' and ''Manovijñāna''|214}} | ||
** {{i|The Ultimate Origin of Ignorance|223}} | ** {{i|The Ultimate Origin of Ignorance|223}} | ||
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| − | * {{i|XI. The Holy Path of Attainment|227-244}} | + | * {{i|XI. The Holy Path of Attainment|'''227-244'''}} |
** {{i|The Stage of Moral Provisioning|227}} | ** {{i|The Stage of Moral Provisioning|227}} | ||
** {{i|The Stage of Intensified Effort|228}} | ** {{i|The Stage of Intensified Effort|228}} | ||
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* {{i|The ''Tathāgatagarbha-Ālayavijñāna'': Summary and Comparison|}} | * {{i|The ''Tathāgatagarbha-Ālayavijñāna'': Summary and Comparison|}} | ||
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| − | * {{i|XII. Conclusion|247-292}} | + | * {{i|XII. Conclusion|'''247-292'''}} |
** {{i|The ''Tathāgatagarbha'' in the ''Śrī-Mālā Sūtra''|247}} | ** {{i|The ''Tathāgatagarbha'' in the ''Śrī-Mālā Sūtra''|247}} | ||
** {{i|The ''Tathāgatagarbha'' in the ''Ratnagotravibhāga''|251}} | ** {{i|The ''Tathāgatagarbha'' in the ''Ratnagotravibhāga''|251}} | ||
Revision as of 18:16, 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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