| In the history of Buddhism, the Lankavatara-sutra is a classic which communicates the Tathagatagarbha with the alayavijnana, and gives a very skillful interpretation about their relations, at the same time, what we can see is that the Lankavatara-sutra is a classic which conciliates the unspeakable buddhism’s self-realization Domain with the speakable buddhism’s truth, the Lankavatara-sutra thinks that the Tathagatagarbha itself is buddism’s Domain,so if we think under this view, we will find that the Tathagatagarbha itself changes into a unspeakable yet speakable "mystery". So if we hold that the Buddha’s Domain is unspeakable, where can beings listen the Budda’s teachings through habits(熏习),and how can the Buddha’s so many teachings become right dharma. Secondly, if we hold that the Buddha’s Domain is unspeakable, how can beings find the right dharma,how can we claim that the Buddhism has Superiority on the Heretics. All the problems which we list above contains in the Tathagatagarbha’s self-generation structure.The Tathagatagarbha itself has self-purification characteristic, but alayavijnana with a unself-purification characteristic which represents worry world. So if we want to solve the problem that is how to communicate Tathagatagarbha with alayavijnana, what we should do is to face the reality that the Buddha and the beings are stay in a same community,so when Buddha see the beings, all the beings have thirty-two phases, this state comes from the Buddha’s protection power. So here we can say,the way which the Lankavatara-sutra put forward to communicate the Tathagatagarbha with alayavijnana stays in the truth,that is the Buddha and the beings are in a same community, and the realistic experience when Buddha see the beings, rather than other factors.Beings live in a way of life like live in an alayavijnana-ocean, but they still can feel that they stay with the Buddha, and have a thirsty belief towards Buddha,this understanding fit with the trend of Tathagatagarbha thought’s real meanings, because in the Lankavatara-sutra, the Tathagatagarbha and alayavijnana’s relations have a tendency towards beings’ sense level, so they are always understood in a objective way. There are two reasons which lead to this false unstandings. Firstly, we think it is because the real society’s deceitful pollution power’s part(objectification) that lead to this. Secondly, it is because Scholastic Buddhists in the later period give a metaphysical interpretation (abstraction) about their relations.In the Introduction, we simply pose out the dilemma which Tathagatagarbha and alayavijnana itself face with, this is also my text’s problem awareness. We know clearly that it is difficult if we want to have a deep research about the Buddha-Domain, so we turn to have a research about the "Domain" itself, with the method of Philology and philosophical reflection.In the first chapter, we deal with the subject of the interference of Tathagatagarbha and alayavijnana.In the first section, we introduce the academic circle’s research about the threefold meaning of Tathagatagarbha, with the help of Yinshun presbyter(印顺法师)and Sutton’s view, in addition, we also take a look on the threefold meaning of alayavijnana,which is overlooked by the academic circle; In the second quarter, with the help of problem consciousness of modern criticism of the Tathagatagarbha thought, we try to re-understand the "Tathagatagarbha and alayavijnana" from the approach of "state", mainly through talking about the Sanskrit-Chinese semantics of the "Domain", and its semantics transition process in the Aagama Sutra,(阿含藏)Abhidharma Sutra(昆昙藏)and Bodhisattva Sutra (菩萨藏).Finally,we mainly introduce Lv Cheng’s (吕澂)view, and try to amend his view which he think the wisdom comes from Domain,so that avoiding his ignorment of dhyana Domain; Lastly, in the third section we synthesize the scientific reference system’s horizon and the Tathagatagarbha and alayavijnana’s intuition’s horizon, and by means of geometric reasoning, we identify the Tathagatagarbha and alayavijnana in specified conditions, and finally in the Tathagata(如来) Dharmakaya they unify.In the two chapter, we mainly discuss the possibility on how to express the Domain of Tathagatagarbhaand alayavijnana. We know there are three methods existing in the Buddhism to express the Domain, firstly, through the Buddha Domain to express the highest rank of Tathagatagarbhaand alayavijnana, secondly through the research about language and Domain’s relationship, that is through "the view after observation’’(观后说)in the monastery life,"the view of retort by hidding"(遮破说) in "realization of absolute truth"(第一义悉檀)and "realization and teaching"(宗通'说通)in the Lankavatara-sutra,we think that all the three sayings above don’t give the right way for expressing the Domain. In our eyes, we think that there goes "meaning" in the Buddha Domain, also communication, but without language. What "raise the eyebow and blink"(扬眉瞬目) want to express is the unspeakable communication between souls, rather than body language, if it is taken as body language, it will still be language.In the third chapter, we jump out of the context of Buddhism itself, with the method of reduction,from beliefs concerning reduction, liberation of reduction and reduction of ontology respectively,we have a meticulous analysis of "Tathagatagarbha and alayavijnana",so as to give a different horizon for understanding it, which is a new way to understand the "Tathagatagarbha and alayavijnana".In conclusion, which is the final conclusion of the full text to the expression, we try to integrate modern criticism of the Tathagatagarbha thought and the re-understangding Tathagatagarbha and alayavijnana thought, from local China or east Asian national characters to understand local "Tathagatagarbha and alayavijnana" ideology. We also try to put forward the idea of "the theory of right dharma (conditions) liberation " and "the theory of original enlightening liberation ", so as to understand the differences between China and India’s thought of Tathagatagarbha and alayavijnana. |
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