By Paul Williams (editor)
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Extra resources for Buddhism: Critical Concepts in Religious Studies, Volume V: Yogācāra, the Epistemological Tradition and Tathāgatagarbha
Sec my article “Shojo Hokai Ko” (Historical Remarks on the Development o f Interpretations o f Dharmadhatuvisuddhi) in Nanto Bukkyd, No. 37, pp. 1-28. , p. 44). Asvabhava’s commentary states: “Being tathata o f all dharmas, it is characterized by purity from the two obstacles o f passion and knowledge. That is to say, because it is purified from the obstacles o f passion and knowledge, it has become pure of them. But what is pure? The tathata o f all dharmas, and because o f this we speak o f dsraya parivrtti (gnas yongs su gyur pa) o f tathata.
For example, corresponding to the word “cow,” there exists a substance (dravya), cow, and corresponding to words such as “white” or “walking” attributed to that cow, are the real quality (guna\ white (color), and the real activity (karma), walking. Further, since “cow” can be used to refer to white cows or spotted cows, standing cows or walking cows, there also exists as its referent a cow-ingeneral—that is, universality (sdmanya) which makes all cows cows. At the same time, there also exists particularity (vise$a) to distinguish the referent of “cow” from horses, etc.
44 Thus, the denial o f the paratantric nature of inner subjectivity implies the non-existence o f undefield purity as the conscious attainment o f the result. But even in this case, original purity would still be universal and unchangeable. , prakrti-vyavadana) just as it is, that one becomes conscious o f original purity. Through the insight o f such wisdom, the doctrine of the alayavijnana is formu lated in the context o f the trisvabhava. Thus the relationship between inner subjectivity and doctrine is the relationship between the purity o f path and the purity of object, which obtains in the case of one who is subjectively conscious of paramartha.
Buddhism: Critical Concepts in Religious Studies, Volume V: Yogācāra, the Epistemological Tradition and Tathāgatagarbha by Paul Williams (editor)