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Extra info for Dialectical Aspects in Buddhist Thought: Studies in Sino-Japanese Mahayana Idealism
M dshi\i). 3. The alaya, still individual and delusive in character, de mands an ultimate consciousness as the transcendental recess for all finite knowledge. It is the pure basis of undifferen tiated thought, namely the amalavijiiana. As has already been suggested, the school seems to derive most of its phenomenological theories of finite knowledge from die term pratibhasa as used by Asanga and strictly interpreted by the translator Paramartha. : Yuishi\i) school. This booklet, Y u ishi\i shiso nyum on (Introduction to the Thought of the Consciousness-only School),00 devotes a very interesting chapter to the comparison between the pratibhasa conception of Paramartha and the parindma conception of Dharmapala and Hsiian-tsang of the new Fa-hsiang school.
Hosso) school are expounded. W ith the explanation of the Three Natures Doctrine, the central 29 thesis of the She-lun (old) school has been presented. : ariya-shifyy*— will be undertaken. 40 As stated previously, the keynote of the She-lun school is its in dividualistic conception of the a-li-yeh shih. : etakjsho). It follows that it is a relative entity, a transient principle of individuality that exists only “by reli ance” or dependence upon the “parinispanna” as a transformation thereof.
A summation of the latent conceptions in the theoretical content of the Mahàyànasraddhotpàda follows. Reality, as entitatively considered in itself, is tathatà (thusness). “Thusness” considered as containing the potential roots of differentiation is Tathàgata-garbha (or àlaya “in itself”). : jiji-muge) ;40 and finally, die T athàgata-garbha> as the dimen sion for progressive world-awareness and self-awareness towards the pure-thought realization of its intrinsic identity-in-difference is the àlayavijiïàna (or àlaya in-and-for-itself).