By Brian Edward Brown

ISBN-10: 812080631X

ISBN-13: 9788120806313

One of many primary tenets of Mahayana Buddhism animating and grounding the doctrine and self-discipline of its non secular direction, is the inherent potentiality of all animate beings to achieve the perfect and ideal enlightenment of Buddhahood. This e-book examines the ontological presuppositions and the corresponding soteriological-epistemological ideas that maintain and outline this type of concept. in the box of Buddhist stories, the sort of paintings presents a entire context during which to interpret the impact and significant insights of some of the Buddhist colleges. therefore, the dynamics of the Buddha Nature, although non-thematic and implicit, is on the middle of Zen praxis, whereas it's a major articulation in Kegon, Tendai, and Shingon inspiration. extra particularly, the ebook seeks to set up a coherent metaphysics of absolute suchness (Tathata), synthesizing the version traditions of the Tathagata-embryo (Tathagatagarbha) and the Storehouse recognition (Alayavijnana). The books` contribution to the wider box of the historical past of Religions rests in its presentation and research of the Buddhist Enlightenment because the salvific-transformational second during which Tathata `awakens` to itself, involves excellent slef-realization because the Absolute suchness of truth, in and during out of the ordinary human attention. The ebook is an interpretation of the Buddhist direction because the spontaneous self-emergence of `embryonic` absolute wisdom because it involves unfastened itself from the concealments of adventitious defilements, and own itself in totally self-explicitated self-consciousness because the `Highest fact` and unconditional nature of all lifestyles; it does so basically within the kind of omniscient knowledge.

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Extra resources for The Buddha Nature: A Study of the Tathāgatagarbha and Alayavijñāna

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As the genuine nature of consciousness only, Absolute Suchness is equivalent to ultimate reality (parini$panna) The latter's emergence as primal consciousness (the presupposition of both knowledge and ignorance) whose essence is to know itself in the universality of its extension as the essential nature of all things, is indicated. a, it is the moment of Tathatii's absolute self-awareness, its immediate self-coincidence as subject and object. The chapter proceeds to specify the radical idealism that crucially distinguishes the ontology ofthe Ch'eng Wei-Shih Lun from that ofthe Ratnagotravibhiiga.

Here, the Sri-Mala's generic designation of the garbha as "embryo" assumes its critical significance. Once its ontic status as ground of phenomenal existence has been asserted, it follows logically that the embryonic potentiality which the garbha is, predestines all sentient beings not to a multiplicity of goals, but to one and the same "rightly completed enlightenment," the universal awakening of Tathagatahood. Expanding upon this, the scripture affirms that there can only be one ultimate "Nirvava realm" which is synonymous with the Absolute Body (Dharma· kaya) of the Tathagata, and the definition given to this latter effects a direct, if not coterminous equivalence with the Tathagataembryo (Tathagatagarbha): The Dharmakaya of the Tathagata is named 'cessation of suffering,' and it is beginningless, uncreate, unborn, undying, free from death; permanent, steadfast, calm, eternal; intrinsically pure, free from all the defilement store; and accompanied by Buddha natures more numerous than the sands of the Ganges, which are nondiscrete, knowing as liberated, and inconceivable.

Relying on the Mahiivastu, a work like the Sri-Miilii belonging to the Mahiisiinghika sect, and the Dasabhumika-sutra, Wayman and Wayman clarify the term as indicative of a saintly variety of perception and motivation, and therefore a special case of rebirth, where the "body made of mind" refers to a duplicate of the coarser, corporeal body, and is assigned to the nonflul(ional realm of immaculate actions. 30 Therefore, the Arhats and Pratyekabuddhas have gained control over the "discontinuous passing away" of corporeal form, because they have gained control of the four static defilements and the accompanying mobile defilements generated by them.

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The Buddha Nature: A Study of the Tathāgatagarbha and Alayavijñāna by Brian Edward Brown

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