Toward a New Paradigm of East Asian Yogācāra Buddhism: Taehyŏn (ca. 8th Century CE), a Korean Yogācāra Monk, and His Predecessors

{{Book
|BookPerson={{Book-person
|PersonPage=Lee, S.
|PersonName=Sumi Lee
}}
|FullTextRead=No
|BookToc=*{{i|''Abstract''|ii}}
*{{i|''Lists of Charts''|xi}}
*{{i|''Abbreviations''|xii}}
*{{i|''Acknowledgements''|xiii}}

*{{i|'''INTRODUCTION'''|1}}
**{{i|1. The Origin of the Problem: Taehyŏn and the Difficulty of Determining His Yogācāra Doctrinal Position|1}}
**{{i|2. Traditional Bifurcations of East Asian Yogācāra Buddhism and Their<br>Problems|9}}
***{{i|(1) "Old" Yogācāra Buddhism vs. "New" Yogācāra Buddhism; Paramārtha vs. Xuanzang|9}}
***{{i|(2) Tathāgatagarbha Theory vs. Yogācāra Theory; One Vehicle vs. Three Vehicles|14}}
***{{i|(3) Dharma Nature school vs. Dharma Characteristics school|18}}
**{{i|3. Outline of Chapters|21}}

*{{i|'''CHAPTER I. The Initial Stage of the Old Yogācāra Tradition'''|24}}
**{{i|1. Two Directions in the Initial Stage of Old Yogācāra Tradition|24}}
**{{i|2. The Northern and Southern Dilun Schools and Their Interpretations of ''Ālayavijñāna''|27}}
**{{i|3. Comparison of Tathāgatagarbha Doctrine in the Four and Ten-Fascicle ''Laṅkāvatārasūtra''|35}}
**{{i|4. Concluding Remarks|41}}

*{{i|'''CHAPTER II. "Old" Yogācāra: Two Strands of the Shelun Schoo'''l|42}}
**{{i|1. Issues|42}}
**{{i|2. Distinction between Paramārtha's and Tanqian's Shelun Lineages |47}}
***{{i|(1) Two Types of Synthesis of Tathāgatagarbha and Yogācāra|47}}
***{{i|(2) Reconsideration of Paramārtha’s Doctrine of Amalavijñāna|52}}
***{{i|(3) Two Types of Interpretations of the Nature of Realization: Perfect Enlightenment and Potential Enlightenment|63}}
***{{i|(4) Connection between the Unconditioned and Conditioned I: The<br>Duality of Thusness|71}}
***{{i|(5) Connection between the Unconditioned and Conditioned II: Two<br>Types of Attainment of the Dharma Body|77}}
***{{i|(6) Connection between the Unconditioned and Conditioned III: The Connection between the Nature of Realization and the Buddha<br>Bodies|80}}
***{{i|(7) Disappearance of the Distinction between the Two Shelun Strands|86}}
**{{i|3. Development of Paramārtha’s Shelun Lineage|88}}
**{{i|4. Concluding Remarks|102}}

*{{i|'''CHAPTER III. Emergence of Antagonism between the "Old" and "New"<br>Yogācāra'''|104}}
**{{i|1. Transmission of the "New" Buddhist Literature and Doctrinal<br>Diversity|104}}
**{{i|2. Problems in Interpreting the New Yogācāra as the Dharma Characteristics School|107}}
**{{i|3. Ji’s Yogācāra Position I: Antagonism towards the One Vehicle and<br>Bhāvaviveka|121}}
***{{i|(1) Background: Outbreak of the Buddha Nature Controversy and the Emptiness-Existence Controversy|123}}
***{{i|(2) New Yogācāra Doctrinal Positions Derived from the Eight-<br>Consciousness System in Comparison with the Tathāgatagarbha<br>Position|128}}
***{{i|(3) The Doctrine of Uncontaminated Seeds and Criticism of Bhāvaviveka: <br>Ji’s Response to the Two Controversies|133}}
**{{i|4. Ji’s Yogācāra Position II: Embracing One Vehicle Thought and Bhāvaviveka’s Madhyamaka|139}}
***{{i|(1) Background: Translation of the Mahāprajñāpāramitāsūtra and its <br>Influence on the Two Controversies|140}}
***{{i|(2) Embracing One Vehicle Thought and Bhāvaviveka’s Madhyamaka|144}}
***{{i|(3) Two Types of Buddha Nature: Ji’s Theoretical Basis for Embracing the Universal Buddha Nature|150}}
***{{i|(4) Separation between the Unconditioned and Conditioned Realms: Ji’s Doctrinal Limitation|154}}
**{{i|5. Concluding Remarks|160}}

*{{i|'''CHAPTER IV. Synthesis of the "Old" and "New" Yogācāra Systems: Wŏnhyo and Fazang's Interpretations of the Awakening of Faith'''|161}}
**{{i|1. Social Background and the Emergence of the Awakening of Faith|161}}
**{{i|2. Wŏnhyo and Fazang’s Compromises between Madhyamaka and Yogācāra<br>and the Differences in their Perspectives|166}}
***{{i|(1) Wŏnhyo's Binary Perspective|166}}
***{{i|(2) Fazang's Hierarchical Synthesis|178}}
***{{i|(3) Concluding Remarks|188}}
**{{i|3. Significance of Wŏnhyo and Fazang's distinct interpretations of the AMF<br>in the East Asian Yogācāra Tradition|189}}
***{{i|(1) Wŏnhyo as a Successor of Paramārtha|189}}
***{{i|(2) Fazang: Origin of the Teaching of Dependent Origination from the Tathāgatagarbha|196}}
***{{i|4. Concluding Remarks|201}}

*{{i|'''CHAPTER V. Synthesis of the One Vehicle and the Three Vehicles: Taehyŏn's Interpretation of the AMF, the ''Sūtra of Brahmā's Net'', and the ''Cheng weishi lun'' '''|203}}
**{{i|1. Taehyŏn's Yogācāra Thought from a New Perspective|203}}
**{{i|2. Taehyŏn's Yogācāra Thought in the ''Taesŭng kisillon naeŭi yakt’amgi''|205}}
***{{i|(1) Balanced Perspective toward the One Vehicle and the Three<br>Vehicles|205}}
***{{i|(2) Binary Perspective on the Buddha Nature I: Distinction between the Original Awakening and the Nature of Realization|210}}
**{{i|3. Taehyŏn's View on Buddhist Precepts Represented in the Pŏmmanggyŏng kojŏkki|214}}
***{{i|(1) Balanced View toward the Śrāvaka Precepts and the Bodhisattva<br>Precepts|214}}
***{{i|(2) Binary Perspective on the Buddha Nature II: Universal Buddha Nature<br>as the Cause|221}}
**{{i|4. Taehyŏn’s Response to the Emptiness-Existence Controversy Represented<br>in the ''Sŏng yusik non hakki''|224}}
***{{i|(1) Taehyŏn's Position on the Emptiness-Existence Controversy and Its Significance|224}}
***{{i|(2) Binary Perspective on the Innate Uncontaminated Seeds: Coexistence<br>of the Doctrines of Five Distinct Lineages and the Universal Gotra|229}}
**{{i|5. Concluding Remarks|235}}

*{{i|'''CONCLUSION'''|237}}

*{{i|''Bibliography''|242}}
|AddRelatedTab=No
|StopPersonRedirects=No
}}