By Alfonso VerduÌ
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Extra resources for Dialectical Aspects in Buddhist Thought: Studies in Sino-Japanese Mahayana Idealism
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. : Shodaijoron, or the Mahdydnasarngraha of Asahga), the school seems to imply that there are only eight specific types of paratantras, which correspond to the eight modes of consciousness.
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.
As stated previously, the She-lun school recog nizes the existence of only the eight consciousnesses, including the alaya, which are considered to be paratantras (as subjects of nengyiian, conscious activities). The realm of objectivity (so-yuan) was deemed to be pure imagination and completely devoid of even the relative paratantric status. It was pure outward projection and, as such, merely pari\alpita. In the new Va-hsiang school, however, the paratantric world is not reduced to the constituent layers of the subject (this time seven instead of eight); for there is also an objective paratantric world: it is the world of the so-pien itself as die manifold of the merely “intentional and ideal” contents of consciousness.
Dialectical Aspects in Buddhist Thought: Studies in Sino-Japanese Mahayana Idealism by Alfonso VerduÌ