Vol07 03 Pyeong-Rae Lee
Vol07 03 Pyeong-Rae Lee
Pyong-rae Lee10
All religions originating from India share a common goal of liberation. To attain liberation one must adopt certain practice forms, collectively known in Indian thought as yoga and tapas. Especially, yoga is fundamental to Indian thought and is the backbone of Indian culture; certainly, it should be cherished as one of the worlds greatest cultural heritages. Buddhism, originating from the Indian sub-continent, also adopted yoga principles and methods for seeking enlightenment and the yoga spirit is still very much alive in Buddhism today, in the three core practices of morality ( $6la), meditative concentration ( dhy2na), and wisdom ( praj@2). Yet while Buddhism has integrated elements of early Indian religious and cultural practices, it offers a new liberation paradigm. Essentially, Buddhism teaches that one cannot attain nirvana without extinction of the Three Poisons: craving ( r2g); anger ( dve4a); and ignorance ( moha). And unless one attains nirvana it is not possible to escape suffering and be free of affliction. Tath2gatagarbha is said to have its roots in Fundamental Buddhism, from the central Mahayana period of development, and is thought to be based on the sunyata (emptiness) of the early Mahayana School. In fact, both
Pyong-rae Lee is a Professor of Philosophy at Chungnam National University, Korea. International Journal of Buddhist Thought & Culture September 2006, Vol.7, pp. 33-53. 2006 International Association for Buddhist Thought & Culture
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Tath2gatagarbha and Consciousness-only ideas have their origin in Sunyata philosophy, the difference being that Tath2gatagarbha holds that Mind itself is Buddha, while Consciousness-only, of the Yogachara school, which is characterized by an extensive and sophisticated enquiry into the characteristics of dharmas, starts from the premise that everything is consciousness-only, originating from Mind. It is a prevailing view that Tath2gatagarbha thought is actually based on the Awakening of Mahayana Faith (), and is central to Wonhyos whole Buddhist philosophy. His work, the Exposition of the Adamantine Absorption Sutra (), is a fine example of dedication to Tath2gatagarbha. Key Words: Tath2gatagarbha, Five Aggregates, Svacitta Suddhi, True Thusness Aspect of the Mind, Arising and Ceasing Aspect of the Mind.
I. Introduction
Buddhisms core teaching is that nothing exists in isolation; indeed, everything is interdependent and reliant on every other thing. This idea is based on the Law of Causality, the doctrine of conditionality of all physical and psychical phenomena. Whereas theistic religions such as Christianity and Islam profess the discrete and eternal nature of God and individual souls, from a Buddhist perspective human beings are viewed as a temporary combination of the five aggregates (panca-skandha) and are thus subject to transience in a continual process of change brought about by the flow of interdependence of these five categories of clinging. It is impossible to find anything of substance or permanence in human beings, nor in any manifest thing. Enlightenment is the primary goal of Buddhism and accordingly, enlightenment is the most important issue in Buddhist practice. There
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are two critical steps in the pursuit of enlightenment, firstly one must recognize that everyone has potential for enlightenment, and secondly, one needs to find a method or means of practice to apprehend enlightenment. In recognizing the universality of tath2gata-garbha or Buddha nature, we can have confidence in our inherent human potential for enlightenment; while a variety of yogas and suitable practice methods are readily available to guide seekers to an experience of fundamental unity. Some scholars insist that tath2gatagarbha does not belong to Buddhism, believing it to be similar to substantialism, but how can tath2gatagarbha be considered substance when human existence is subject to Causality Laws? Tath2gatagarbha is the central idea in both the Awakening of Mahayana Faith and the Adamantine Absorption Sutra (; Vajrasam2dhi-s^tra), and any discussion of Wonhyos philosophy would need by necessity to make reference to these two works. In his two works the Commentaries on Awakening of Mahayana Faith () and the Exposition of the Adamantine Absorption Sutra (), it is obvious that tath2gatagarbha is an essential thesis and strongly characteristic of his philosophy. A legitimate religion needs both a philosophical, theoretical
foundation and a religious or faith ground. These two together provide balance and counter-balance, like the wings of a bird, and ensure strength, stability and vitality. Maintaining balance is critical, as an over-emphasis on theoretical aspects risks bogging down in constructs that lack the wisdom of experience, while too much emphasis on religious aspects can give rise to a blind and unenlightened faith. Buddhism is quite clear in its insistence on the importance of both philosophical and religious aspects, which is why it holds a strong position as a world religion.
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The two works which are characteristic of Wonhyos philosophy, the Commentaries on Awakening of Mahayana Faith and Exposition of the Adamantine Absorption Sutra, are representative of a sound balance of theory and practice.
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from mind and consciousness theories such as root consciousness theory (m2la-vij@2na) of the Mahasamghika School, individual existence (pudgala) of Vatsiputriyah, and the Mahisasaka doctrine of aggregates. As all of these theories are similar in character to the combined consciousness of true and false mind (), they can all be linked to tath2gatagarbha of Mahayana continuity theory. Faith of Thus follows we this can assume that the The Awakening same course. of
six-consciousness theory cannot in itself fully explain subject, basis, and homogeneous Dependent Origination Suffering (continuous transmigration; ), concerning the arising and ending of suffering, and thereby the ending of the round of rebirth by escaping the backwards regression into transmigration. Thus, svacitta suddhi and the theory of storehouse consciousness (2laya-vij@2na) are essential in explaining subject, basis, and homogeneous continuity. Dependent Origination of Cessation () can be explained from the view of svacitta suddhi, while Dependent Origination of Suffering () is grounded in the theory of storehouse consciousness (2laya-vij@2na) as 2laya-vij@2na is characterized by the combined consciousness of true and false mind (). This corresponds exactly with the Tath2gatagarbha theory of dependent co-arising in the Awakening of Mahayana Faith, and gives a basis for understanding storehouse consciousness as essentially the same as the combined consciousness of true and false mind. Until recently there have been basically two popular viewpoints about causality theory as described in the Awakening of Mahayana Faith. The first being the tath2gatagarbha theory of causality (), and the second, the theory of production from tathata through action of causation ( ). Tath2gatagarbha theory of causality first came to light in the Commentary on Awakening of Mahayana Faith, with Fazangs () four kinds of classification. But Fazangs theory of causality is considered to
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be closer to the theory of production from tathata through action of causation, while of Wonhyo theory the of consistently causality. of held This to view his is view clear of in the his tath2gata-garbha interpretation
Awakening
Mahayana
Faith
storehouse
consciousness (2laya-vij@2na):
Storehouse consciousness (2laya-vij@2na) accommodates all things from secular phenomena to trans-secular truth and also produces all such things.1
In the Commentary on Awakening of Faith, Wonhyo explains how storehouse consciousness subsumes and produces all things.
Both aspects of One Mind are subsumptive. There is no productive character in the True Thusness Gate (). Storehouse consciousness produces arising and ceasing. There is productive character in Arising and Ceasing Gate ().2
The mind aspect of true thusness is enlightenment. It is also the manifestation of the dharmakaya, embodiment of Truth and Law, and that is why there is no production as it is completely liberated from samsara cycles of life and death. However in the minds arising and ceasing, there is this productive character that cyclically arises and ceases. This repetition of production and extinction is what we call dependent co-arising. Since tath2gata-garbha plays a main role in that process, we call it Dependent Co-arising from Tath2gatagarbha ( ). Wonhyo speaks of this in his comment on the Lankavatara-s^tra ():
Nirvana (calmness and extinction) is One Mind () and
1 (T.32.576b10-11) 2 (T.44.208c22-2 4)
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Wonhyo explains that this teaching combines the two aspects of mind, which are True Thusness Aspect of the Mind () and Arising and Ceasing Aspect of the Mind ():
Here the True Thusness Mind Aspect () is
interpreted the perfect stillness of the mind (), as One Mind (), while the Arising and Ceasing Aspect of the Mind () is interpreted as tath2gatagarbha, One Mind.4
Owing
to
this
explanation
scholars
and
others
believe
that
Wonhyos view of dependent co-arising is from the tath2gata-garbha perspective, rather than as production from suchness through action of causation. Historically, tath2gatagarbha and storehouse consciousness
(2laya-vij@2na) theories developed independently of each other and from quite different sources. But ultimately the two strands of thought come together in the Awakening of Mahayana Faith. In short, tath2gatagarbha is the original face or true nature of svacitta suddhi, as continuity of the original character, while storehouse consciousness (2laya-vij@2na) is a phenomenal function of mind, as wholesome, unwholesome and neutral in character.
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others, in particular, Param2rtha (, 499-569), and to a lesser extent by Huiyuan (, 523-592), Tiantai (, 538-597), Jizang (, 549-623) and Xuanzang (, 600-664). When he quotes from the Compendium of the Great Vehicle () or the Abhidharma Storehouse Treatise (), he draws on translations from Param2rthas version which is strongly influenced by tath2gata-garbha dependent co-arising. If we take a closer look at Param2rthas writings, we can see how he intentionally emphasized tath2gatagarbha. He often refers to amala consciousness () which is not used in the pure, traditional consciousness-only theory. Amala consciousness is another name for tath2gata-garbha deeply and so by this strongly suggests are that many Param2rthas studies were largely based on tath2gatagarbha thought. As Wonhyo was influenced Param2rtha, there references to tath2gatagarbha in his writings. Tath2gata-garbha thought was established during the middle period of Mahayana Buddhism on the basis of Madhyamaka theory, and Tath2gata-garbha and Yog2c2ra philosophies were developed from Madhyamaka. The rise of the Yog2c2ra School was inevitable because the Madhyamaka School misinterpreted the idea of emptiness ( $^nya), but the Yog2c2ra School was also criticized for its attachment to existence ( bh2va). Wonhyos philosophy is an attempt to synthesize both Consciousness-only theory and Madhyamaka theory by emphasizing the tath2gatagarbha of the Awakening of Mah2y2na Faith (). In his emphasis on tath2gatagarbha, rather than consciousnessonly and Madhyamaka theory, Wonhyo tried to unite all elements of Buddhist thought under the one pillar, One Mind (), which is also the main idea in the Awakening of Mah2y2na Faith. His intention is well reflected in his writings, the Expository Notes on Awakening of Faith ( , Daeseung gisillon byeolgi) which is the second of his two influential commentaries on the Awakening of Mah2y2na Faith.
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Wonhyos great interest in tath2gatagarbha is also evident in other of his works, the Daehyedogyong-jong-yo (), Beopwhagyong-jong-yo (), Muryangsugyong-jong-yo ( ), and Yusim-allakdo (). And in the Essentials of the Nirv2!a S^tra (), his definition of buddhahood again reflects tath2gatagarbha. Instead of following the path of Madhyamaka or Yog2c2ra,
Wonhyo tried to unify all Buddhist thought from the perspective of tath2gata-garbha thought in the Awakening of Mah2y2na Faith. His intention in this regard is clearly demonstrated in his Expository Notes on Awakening Faith (Daeseung This gisillon is the byeolgi, second of Wonhyos HBJ two 1.677-697; T.44.226a-240c).
influential commentaries on the Awakening of Mah2y2na Faith and is often referred to simply as Byeolgi () as follows:
What is the Awakening of Mah2y2na Faith? It accepts both denial and affirmation. M^lamadhyamaka-k2rik2 (; Ch. Zhong-guan-lun) and Dv2daanik2ya-2stra (; Ch. Shi-ermen-lun) denies all attachments and denies even the denial itself. So it cannot be a universal theory because it emphasizes only denial. On the other hand. The Mah2y2na sa8parigraha2stra (; Ch. She-da-sheng-lun) and The Yog2c2ra-bh^mi2stra (; Ch. Yu-qie-shi-di-lun) emphasizes only affirmation. So it cannot be a universal theory because it one-sidedly emphasizes affirmation. However, the Awakening of Mah2y2na Faith is vast, benevolent and mysterious. It uses both affirmation and negation, whereby he repeatedly negates until finally reaching affirmation. In this process of repeated negation and affirmation wrong theories are apprehended before attaining the ideal final conclusion. Thus, this is considered to be a harmonizing commentator of all thoughts.5
5
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In his Commentary on the Awakening of Mah2y2na Faith, he uses both affirmation and negation, whereby he repeatedly negates until finally reaching affirmation. In this process of repeated negation and affirmation wrong theories are apprehended before attaining the ideal final conclusion. Thus, Wonhyo is considered to be a harmonizing commentator of all thought. Wonhyo regards both Madhyamaka and Yog2c2ra theories as extreme views, as Madhyamaka theory negates everything, without distinction, whereas Yog2c2ra theory affirms everything, without distinction. Awakening of Mah2y2na Faiths tath2gata-garbha thought, on the other hand, harmonizes the extremes of both theories. Historically, Madhyamaka thought appeared as a means to refute existence ( bh2va) theory popular with the Abhidharma sects. N2g2rjuna (150-250) established his school on the foundations of Buddha and Dependent Origination as follows:
I salute him, the fully enlightened One, best of speakers; who preached non-ceasing and non-arising, non-annihilation and non-permanence, non-identity and non-difference, non-appearance and non-disappearance, dependent arising, appeasement of obsessions and that which is auspicious.6
And further:
Everything arising from causes and conditions (hetu-praty2ya) is $^nyat2 (emptiness ). Causality is a provisional name (praj@apti ), figurative designation ).7 (upac2ra ) and middle way (madhyama-pratipad
(T.44.226b04-b12) 6 (T.30.1b14-17)
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N2g2rjuna and his disciple 0ryadeva, established the Middle Way to avoid the two extremes but their later successors fell into erroneous observation of Emptiness. The Yog2c2ra Schools rise in popularity was largely due to this erroneous view of Emptiness, but the Yog2c2ra School conversely, fell into wrong view of existence (bh2va ). Hence, Wonhyo tried to harmonize the difference of these two views by emphasizing the Awakening of Mah2y2na Faith view of tath2gata-garbha. Many of Wonhyos writings emphasize tath2gata-garbha thought. For example, in the Daehyedogyeong-jong-yo (; Doctrinal Essentials of the Heart Sutra), he interprets wisdom (praj@2) of the three praj@2s () in Praj@2p2ramit2-s^tra () as: (a) wisdom in its essence or reality; (b) wisdom that contemplates things as they are; (c) or wisdom that knows things in their temporary and changing condition; and he concludes that Tath2gata-garbha is true wisdom in its essence or reality. The Beophwagyeong-jong-yo (; Doctrinal Essentials of the Lotus Sutra) also deals with Tath2gata-garbha thought. The S^tra of the Lotus of Wonderful Dharma (; Saddharmapu!2ar6ka-s^tra) teaches that all sentient beings return to the Single Buddha-vehicle ( Buddha-y2na)8 philosophy. by uniting the three vehicles in one (). Tath2gata-garbha thought originates here in the Single Buddha-vehicle
7 (T.30.33b11-12) 8 The one Buddha-y2na. The One Vehicle, i.e. Mah2y2na, which contains the final or complete law of the Buddha and not merely a part, or preliminary stage, as in H6nay2na. Mah2y2nists claim it as the perfect and only way to the shore of parinirv2!a. It is especially the doctrine of the Lotus S^tra.
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Wonhyos
Tath2gata-garbha
thought
can
be
sourced
in
the
Myobeop-yeunwhagyeong-jong-yo (; Doctrinal Essentials of the Lotus of Wonderful Dharma S^tra) where he explains that all practitioners of the Three Vehicles - the four kinds of voice hearers, sentient beings from four kinds of birth - will be sons and daughters of Buddha in the Single Buddha-vehicle. This is how Wonhyo arrived at the belief that all sentient beings can be enlightened.
All practitioners of the Three Vehicles - the four kinds of voice hearers and sentient beings from the four kinds of birth will be in the Single Buddha-vehicle. They are all sons and daughters of the Buddha and bodhisattvas because they all have buddhahood and can succeed to Buddha. Even sentient beings who lack the nature of buddhahood can become Buddhas.9
Wonhyos Tath2gata-garbha thought is also well reflected in the Muryangsugyeung-jong-yo (; Doctrinal Essentials of the S^tra of Immeasurable Life) and in the Yusim-allakdo (). He claims in the Muryangsugyeung-jong-yo four The that four four doubts arise from in misunderstanding enlightenment. cognitions are: (; wisdoms) cognition which,
Yog2c2ra, are the four kinds of pure cognition attained on full Buddha four great mirror (), cognition of equality in nature (), wondrous observation cognition (), and cognition with unrestricted activity ( ). An excellent comparative analysis of the distinctive character of these four cognitions is articulated by Wonhyo in his commentary on the S^tra of Immeasurable Life (T.37.130a25-131b29). Let quote some of The following is an excerpt from the relation to Tath2gata-garbha thought:
9 (T.34.871a10-a14)
Muryangsugyeung-jong-yo in
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The fourth doubt comes from confusion about whether it is really possible for mirror cognition to perfectly illuminate all referents. This doubt arises when one thinks that, since the universe is limitless its worlds are also limitless, and since its worlds are limitless sentient beings are also limitless. Since sentient beings are limitless, their mental functions, faculties, desires, temperaments, and so forth, are also without limits. This being the case, how is it possible to have exhaustive knowledge of everything? And does one come to know all things through gradual cultivation, or suddenly and without cultivation? If it is that we come to know them suddenly, without ultivation, then all unenlightened worldlings should also experience this kind of cognition, given that no special causes seem to be required. But if it is that one finally attains full cognition after a period of gradual cultivation, then how is it possible that all objects are limitless, since to be limitless and yet exhaustible is contradictory. In such a case practitioners would advance and then regress without arriving at a state of completion. So how could they attain the universal cognition known as all-inclusive cognition ()? The unequalled, most excellent cognition () that is named in the S^tra of Immeasurable Life is what overcomes these two obstacles. This unequalled, most excellent cognition ( ) has a special dimension not seen in the above three; and One should merely have faith in it as it cannot be apprehended through reason. It exists beyond the two truths, residing in non-duality. Then, how does one generate faith in this cognition, given that the worlds, limitless though they may be, do not exist outside the universe. In the same way, a myriad objects, without limit, are also contained within the One Mind (). Buddha-cognition, free from any mark, returns to the mind-source. Cognition and one mind, combining together,
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are not two. Just as Buddha wisdom without form returns to original mind, so too, wisdom and mind are one.10
Wonhyo explains how Tath2gata-garbha thought settles the fourth doubt of great mirror cognition (). This highest wisdom doubt of the great mirror cognition, concerns the question of how to perceive the distinctions between all individual phenomena. Wonhyo theory of equalness has some basis in this great mirror cognition (), the unequalled and most excellent cognition () which is all-inclusive cognition (). Even though doubts are boundless nevertheless, they are all subsumed into One mind. So, based on the idea of Tath2gata-garbha in Awakening of Mah2y2na Faith, Wonhyo concludes that initial enlightenment (; the first phenomenal actualization of enlightenment in this lifetime) is not different from original enlightenment (; basic Buddha-nature of sentient beings), and Wonhyo frankly reveals that Awakening of Mah2y2na Faith is his source for this thought.
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and when and where it was written; one speculation is that Wonhyo was the author and that his Commentary on Awakening of Mah2y2na Faith () strongly influenced the writings of both the Adamantine Absorption Sutra and the Exposition of the Adamantine Absorption Sutra ( ). It is patently obvious that Tath2gatagarbha of the Awakening of Mah2y2na Faith is soundly reflected in both the Adamantine Absorption Sutra and in the Exposition of the Adamantine Absorption Sutra. A close study of the Awakening of Mah2y2na Faith reveals that One Mind () has many names, according to different perspectives and various viewpoints. One Mind as truth is true thusness or suchness ( tathat2), while, as a personal character, it is called innately pure mind (), mind that is inherently undefiled, as understood by Mah2y2na schools. It is also expressed as the innately pure mind ( or ) and in its relationship with defilement ( kle$a), it is the womb of the tath2gata ( tath2gatagarbha). Where it is interpreted as subjective and without defilement, it is original or innate enlightenment (). Wonhyos Tath2gatagarbha thought, largely influenced by the Awakening of Mah2y2na Faith, is introduced into the Adamantine Absorption Sutra and the Exposition of the Adamantine Absorption Sutra and then expounded in his own outlook on Buddhist practice. As is known, enlightenment and non-enlightenment are both aspects in storehouse consciousness, while enlightenment, is both initial enlightenment () and original enlightenment (). In the chapter Entering Absolute Truth ()true thusness is substituted with the arising and ceasing aspect of mind, while the chapterTrue Nature Emptiness ()expounds on the true nature of suchness. Suchness is itself emptiness in terms of true nature. It corresponds both to suchness beyond language and suchness shown through language. In the chapterTath2gatagarbha (), Wonhyo considers tath2gatagarbha to be the completion of the practice of
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Original Enlightenment; this is different from the tath2gatagarbha of the $r6m2l2dev6-si8han2nda-s^tra () and the Awakening of Faith.
True Dharma which comprises both absolute truth and mundane truth is called Tath2gatagarbha because that is the ultimate place where all Buddhas return. (T.34.996a)
Here tath2gatagarbha is the stage of attainment or realization, rather than a causal condition as the course followed until realization, and here it means the same as One Mind ( eka-citta). Even though the unenlightened seek and indulge the five-sensory fields and the single thought field, we are bound to return to One Mind by way of anuttara-samyaksa8bodhi-citta, in other words by breaking free of all attachment and harmonizing both cognizing subject and cognized object. This is the completion of practice in attainment of wondrous enlightenment. And this, Wonhyo intends as a finishing touch to Tath2gatagarbha.
V. Conclusion
Buddhism regards mind as Master and Buddhist philosophy and practice have continued to develop steadily in this spirit from ancient times. Without mind, we can recognize nothing. Both phenomenal and substantial aspects of all things can be recognized by mind. But because the mind structure is very complicated and mysterious, it is exceedingly difficult to discern True Mind as it is, which is why we need Buddhist practice. In attaining True Mind we can penetrate everything in the universe and see all things just as they are. From ancient times Indian spiritual seekers have developed yoga methods to aid in the apprehension of ones true self. These methods have been developed is the in the forest, goal of not in a laboratory. recognizing As our enlightenment primary Buddhism,
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Tath2gatagarbha or Buddha nature, can give us confidence in our inherent potential for enlightenment, while yoga methods can guide us in seeking the ultimate goal of liberation from suffering and freedom from the samsara, the cycle of life and death. In Buddhism, the spiritual power to achieve liberation is referred to as the womb of the tathagata (tath2gata-garbha). The five aggregates (panca-skandha), a collection of the five compositional elements of existence, are based on the fundamental Buddhist principles of non-self (an2tman) and emptiness (s^nyat2). Thus we should not overlook the possibility that tath2gatagarbha is also based on the same philosophy. Lets consider a metaphor as an aid to understanding tath2gatagarbha. Even though a persimmon is a persimmon having only persimmon characteristics, yet what is referred to as the summer persimmon is an unripe persimmon with a sour taste, while the autumn persimmon is known as a mellow persimmon and tastes sweet. Why do they taste different when they are the same fruit? An astringent persimmon will become sweet provided it has the necessary conditions during summer, such as fertilizer and protection from blight and harmful insects. So it is in our practice. Tath2gatagarbha is original and inherent nature; this nature is the same in an unenlightened person and an enlightened Buddha. Hence it follows that anyone may become a Buddha with right and skilful practice. In an unenlightened person tath2gatagarbha is the seed, while it is ripened fruit to a Buddha. So how we live and practice has great significance. In this regards Wonhyo concludes that tath2gatagarbha can point us directly to our true self, which is the ultimate goal of our practice.
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An2tman (S) 0laya-vij@2na (S) Beopwhagyong-jongyo (K) Bh2va (S) Buddh2vata8saka-mah2vaipulya-s^tra (S) Buddha-y2na (S) Daehyedogyong-jongyo (K) Daeseung gisillon byeolgi (K) Dharmadhatu (S) Eka-citta (S) Fazang (C) Huiyuan (C) Jizang (C) Kle$a (S) Lankavatara-s^tra (S) Madhyamaka (S) Madhyamaka-$2stra (S) Madhyama-pratipad Maha-vaipulya-maha-samnipata-s^tra (S) Mahaparinirvana-s^tra (S) Mah2s29ghika, Mah2s28ghika (S) Muryangsugyong-jongyo (K) Myobeop-yeunwhagyeong-jongyo (K) Panca-skandha (S) Param2rtha (S) Praj@apti (S) Pudgala (S) Ratnagotravibh2ga-mah2y2nanottaratantra-$2stra (S) ) Saddharmapundar6ka s^tra (S) S^nyat2 (S) Svacitta suddhi (S) r6m2l2dev6-si8han2nda-s^tra (S)
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Tath2gatagarbha (S) Tathat2 (S) Tiantai (C) Upac2ra (S) Vajrasam2dhi-s^tra (S) Vatsiputriyah (S) Wonhyo (K) Xuanzang (C) Yusimanrakdo (K)
Abbreviations
HBJ T Hanguk bulgyo jeonseo (: The Collected Texts of Korean Buddhism). Seoul: Dongguk University Press, 1984. Taish shinsh^ daizky (: Japanese Edition of the Buddhist Canon). Ed. by Takakasu-Junjir () et al. Toky: Taish-Issaiky-Kankkai, 1924-1935.
References
Da-fang-guang-yuan-jue-xiu-duo-luo-liao-yi-jing (). T.17, No.842. Da-sheng-qi-xin-lun (Awakening of Mah2y2na Faith). (). T32, No.1666-1667. La9kh2vat2ra-s^tra. Ru-leng-qie-jing (). T.16, No.671. Madhyamaka-$2stra. Zhong-lun (). T.30, No.1564. Mah2parinirv2na-s^tra (S^tra of the Great Decease). Da-ban-nie-pan-jing (). T.12, No.374-375. Mah2-vaipulya-ga!2avy^ha s^tra. Da-ban-guang-fo-hua-yan-jing (). T.9-10, No.278-279. Ratnagotravibh2ga-mah2y2nanottaratantra-$2stra. Jiu-jing-yi-cheng-bao-xing-lun (). T.30, No.1564.
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Saddharmapu!3ar6ka-s^tra (S^tra of the Lotus of the Wonderful Dharma). Miao-fa-lian-hua-jing (). T.9, No.262.
Fazang
Commentary on the Awakening of Mah2y2na Faith (, Da-sheng-qi-xin-lun-yi-ji). T.44, No.1846. History of Indian Buddhism ( , Indobukkyoushi Jykan). Vol.1, Tokyo: Shunshusha () Nyoraizno Shisshitekikenkyjyosetsu (). Kaseigakuin Kenkykiy () 1. Nyoraizshisno Chgokuteki Rikai ( ). Kaseigakuin Kenkykiy ( ) 5. Jy^monwajyronno Shisshitekiii ( ). Bukkygaku () 11. A Study on Awakening of Mah2y2na Faith ( , Daijyoukishinronkenky^). Indogaku-Bukkygaku Kenky^ ( ) 25/1. Nihon Indogaku-Bukkygakukai (). Tath2gatagarbha-v2da in Nehanshy^y ( , Nehanshy^yno Nyoraizsetsu). Indogaku-Bukkygaku Kenky^ ( ) 60. Nihon Indogaku-Bukkygakukai ( ). A Study on Tath2gatagarbha Thought in the Silla (). Seoul: Minjoksa. Compendium of Buddhist History - India ( , Bukkyshigaisetsu - Indohen). Kyoto: Heirakujishoten ().
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Structure of Faith in Tath2gatagarbha-v2da ( , Nyoraizsetsuni Okeru Shinno Kz). Komazawa-daigaku Bukkyougaku Kenkykiy ( ) 22. S^tras of Tath2gatagarbha ( Nyoraizkeikyten). In Mah2y2na Buddhist Text (, Daijy Butten) Vol.12. Tokyo Thoughts of Indian Philosophy (). Seoul: Jipmun-dang.
Commentary on the Awakening of Mah2y2na Faith (, Gisillon so). T.44, No.1844. Doctrinal Essentials of the Lotus S^tra (, Beophwa jong-yo). T.34, No.1725. Essentials of the Nirv2!a S^tra (, Yeolban jong-yo). T.38, No.1769. Expository Notes on the Awakening of Faith (, Daeseung gisillon byeolgi). T.44, No.1845.