Nikolay wrote:This was also my impression. The whole "commonsense realism" thing looked a bit outlandish to me.
As far as I know, one of the principal points of disagreement between Tendai and Hosso was Tendai's assertion that all beings without exception are capable of reaching Buddhahood.
I also hope that someone with deeper knowledge of Huayan doctrine will help clarify the issue.
In contrast to Hua-yen emphasis on all things arising from the mind, early T'ien-t'ai - as well as the later T'ien-t'ai thought of Ssu-ming Chilh-li..who attempted to counter Hua-yen influences - denise that the mind is a pure, undifferentiated cosmic principle from which all things arise. In the words of Chih-i...."One may say neither the one mind is prior and all the dharmas posterior nor that all dharmas are prior and the mind posterior. All one can say is that the mind is all dharmas and all dharmas are the mind. Therefore the relationship is neither vertical nor horizontal, neither the same nor different." p. 8
"Hua-yan thought sees all phenomenon as expressions of an originally pure and undifferentiated one mind." p. 7 ..."the Yogacara model in which differentiated phenomena arise from seesd stored within the alaya-vijnana and are independent of suchness."
6Chinese thought via The Awakening of Faith" introduced the idea of tathagata-garba the idea of an originally pure enlightened mind intrinsic to all sentient beings, conceptualized as the 'wond' or 'embryo' of Buddhahood" p. 5
"Within the Indian Mahayana, this question has been addressed most explicitly by the Yogacara doctine of the alaya-vijnana or "store consciousness". ...."Ignorance has its source in the defiled seeds that have accumulated in the store consciousness since the inconceivably distant past. Only their thorough extirpation can transform and purify consciousness, a process thought to require many successive lifetimes - three incalculable aeons being a common estimate." p. 5-
Chinese thought via The Awakening of Faith" introduced the idea of tathagata-garba the idea of an originally pure enlightened mind intrinsic to all sentient beings, conceptualized as the 'wond' or 'embryo' of Buddhahood" p. 5
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