| In the research history of Tathagata-garbha,there runs two kinds of opposite tendencies:As the representatives of Japanese "Critical Buddhism",some scholars claimed that "Tathagata-garbha" should be excluded from the field of Buddhism because Tathagata-garbha is not Buddhism;others tend to incorporate the thoughts of Tathagata-garbha into Vijnapti-matrata,even to take "Tathagata-garbha" as the equivalent of Alaya-consciousness.These two tendencies lead to the same result:Tathagata-garbha is no longer Tathagata-garbha.That is to say,before being swept away or incorporated,the thought of Tathagata-garbha has been misread totally,So,the question of how could Tathagata-garbha find its identity explored sufficient room for the feasibility of Tathagata-garbha’s study.Therefore,another question that the researchers have to face up to is more severe but worthwhile:how can Tathagata-garbha get rectification of its name?In modern times,along with the thriving study of Buddhism,the research of Tathagata-garbha develops gradually and begins to come into being a trend.Nowadays the research of Tathagata-garbha has made great progress in both Tibet and Han areas,even overseas.Based on the doctrines of each sect of Tibetan Buddhism,studies of Tibetan Tathagata-garbha are more fruitful and interpret the implicated part of"Tathagata-garbha" comprehensively.Maha Yana-Sraddhotpada-sastra、Surangama Sutra、Most studies of Han Tathagata-garbha revolve round Maha Yana-Sraddhotpada-sastra,Surangama Sutra,Tightness,etc,whose themes center on incorporation of "Tathagata-garbha" and"Vijnapti-matrata".The study of Tathagata-garbha overseas is relatively weak.On the one hand they criticize the opinion of "Tathagata-garbha is not Buddhism",on the other hand they join Tibetan and Chinese scholars.In general,their study have little influence on Chinese studies of Tathagata-garbha.There are many researches on Tathagata-garbha,but most of them bases on the study of a certain sect’s doctrines,so complete and theoretical system is rare to be found.After an overall study of jo-nang-pa,a sect of Tathagata-garbha,this paper aims to explore the status and influence of "Buddhiam-nature Treatise" in the whole Tibetan Buddhism history.The investigation of the entire history of Tibetan Buddhism finds deep imprints that Buddhiam-nature Treatise has left in the course of almost all of the sects,even the Gelug sect of "No Tathagata-garbha"advocates "amused and empty exist at the same time" while strongly refuting " Tathagata-garbha " simultaneously.Therefore the conclusion is drawn as following:the thought of Tathagata-garbha is a individual thought system which derived from the view of Indian(中观学Madhyamaka theory),whose unique thought of "Ultimate Reality" of Buddhiam-nature Treatise is just the new interpretation of old proposition of "empty" and "existence".From its own standpoint of Tathagata-garbha,both Alaya-consciousness and Vijnapti-matrata are the way of Tathagata-garbha.This paper is divided into five parts,and the first part mainly demonstrates this topic from the feasibility and necessity of Tathagata-garbha development as well as the problems to be solved at present.At the same time it elaborates in details the present studies of Tathagata-garbha in Tibetan Buddhism as well as its related researches.The first chapter is to clarify the origin of jo-nang-pa of Tathagata-garbha.As the primary source of jo-nang-pa sect of Tathagata-garbha in Tibetan Buddhism,the thought of Tathagata-garbha in Indian Buddhism evolved from the Ministry of Buddhism during the period of" The essence of the heart was original pure character".In Mahayana Buddhism period,a large number of works of Tathagata-garbha spring up on the proposition of "Be polluted by later troubles",among which is the most typical representation composed of sixteen classics.It falls into four categories,namely dharmadhatu,Buddhiam-nature Treatise,character of a race,and Alaya-consciousness.In the middle and late period of Mahayana,Tathagata-garbha is closer to the Vijnapti-matrata infinitely with the rise of Yogacara,so Yogacara is the main form of Tathagata-garbha in this period.Now that this thought based on the belief that "Tathagata-garbha " is equivalent to the " Alaya-consciousness",once the environment on which Tathagata-garbha depended as an absolute thought system changed,the thought of Tathagata-garbha in India came to an end accordingly.The second chapter is about the selection of jo-nang-pa’s inheritors from the Indian Tathagata-garbha as sect of Tibetan Tathagata-garbha."Buddhiam-nature Treatise ",the essence of "Everyone has in-house Tathagata-garbha",which advocated by India Tathagata-garbha was assimilated by Tibetan Buddhism and evolved to the Tibetan Buddhism thought system with strong characteristics combining with the local culture.Jo-nang-pa sect inherited Tathagata-garbha from Indian Buddhism by exploring ideological origins from the Exoteric Buddhism and Tantra and formed a unique theory of" True with Tathagata-garbha "after making choice from theories of Nagarjuna and Vasubandhu.Everything is empty in the world,but It is "the existence of the tathagata-garbha" and "tathagata-garbha is free";The third chapter discusses the jo-nang-pa’s ideological characteristics of Tathagata-garbha.The most distinctive doctrines of Jo-nang-pa is "Gzhan stong",whose formation process is also a route of explaining the idea of Tathagata-garbha incrementally.ExotoricBuddhism and Tantra of this sect both assimilated "Gzhan stong" from the thought of Tathagata-garbha.Gzhan stong in the exotoric Buddhism of Jo-nang-pa spread with the cores that "Everything is empty in the world,but It is the existence of the Tathagata-garbha" and "Tathagata-garbha is free".The "gzhan stong" of the Tantric mainly discusses the state of " Cause and effect have only no two wisdom",which pave the way for the esoteric realm that the Tantra practices to attain.Its "gzhan stong" also expounds Unique content---Six kinds of dense methods that must be repaired----to certificate that it is the way of "amused and empty exist at the same time";Based on the three points the paper will study " real existence "from which the Jo-nang-pa sect of the Tathagata-garbha thought diverges and support it with Dolpopa Master’s<Mountain Law of Righteousness the Sea Power Theor>The fourth chapter will contrast the thoughts among Jo-nang-pa sect,Nyingma,Sakya and Bka’-brgyud-pa.The Jo-nang-pa sect and Nyingma both defend " Real Buddha nature theory".Though the two clans admitted "completion of real Buddha ",their obvious differences can be found in the degree of "real existence".Jo-nang-pa is inseparable from"real existence",while Nyingma highlights "Non empty" and never mentions "real existence";Sakya and Bka’-brgyud-pa both defend the doctrines of "Madhyma-pratipad",but they think that the pureTathagata-garbha is "Madhyma-pratipad".What’s more,The Jo-nang-pa,Sakya and Bka’-brgyud-pa opposites each other on the doctrines of"Twi-satyas" and "Truth and falsehood come is from the same place".The fifth chapter is a tentative discussion on some hot issues of the Tibetan Tathagata-garbha’s studies.The thought of "Tathagata-garbha is a heresy" once caused a heat discussion in the field of Tibetan Buddhist although this agreement is reached now:Tathagata-garbha is Buddha.In view of the fact that the challengeable sound never disappears,it is still a worthwhile argumentation.The relationship between Alaya consciousness,Vijnapti-matrata and Tathagata-garbha might be the hottest issues in present Buddhist studies.Is Alaya consciousness a equivalent of Tathagata-garbha?And will Vijnapti-matrata and Tathagata-garbha get perfect penetration without obstruction?Scholars’ views vary from person to person.From the perspective of Vijnapti-matrata,scholars hold that Tathagata-garbha incorporates into Vijnapti-matrata or Tathagata-garbha is the way of Vijnapti-matrata.This paper attempts tentatively to prove that Alaya consciousness and Vijnapti-matrata are both the way of Tathagata-garbha from the angle of the Tathagata-garbha. |
