I replied to the substance of this post here because it touches on issues that are off-topic to this thread:rory wrote: ↑Sat Dec 09, 2017 7:25 pmYou need to read more about Buddhist intellectual history, I advise J. Stone's " Original Enlightenment". Tathagatagarbha thought "in China would develop would develop into a major Mahayana tradition." p. 5. where on p. 8 she talks about Tiantai and Huayan as a reaction to ideas about the remoteness of buddhahood and alaya-vijnana. You can read it for free in Google Books.Coëmgenu wrote: ↑Sat Dec 09, 2017 1:51 pmVen Zhiyi is pre-Yogacara, in the sense that he was writing in a time before Yogacara became highly prominent as a mainstream discourse. It was still in the stages of disseminating in China at the time. That is also something to keep in mind when comparing Tiantai & Tiantai stolon schools to other Buddhisms that grew up in this fusion in East Asia. In fact, later Tiantai patriarchs would participate in the development and adoption of that threefold fusion you mentioned, but Tiantai has roots reaching into the extreme antiquity of Buddhism in China, and as such, has substantial parallel-but-different focusses and presentations.
Even this threefold fusion is subtley differently spoken of and presented in East Asia and Tibet.
about Yocacara:http://www.acmuller.net/yogacara/articles/intro.html Dan Lusthaus is a Harvard prof and writes on YogacaraThough the founding of Yogācāra is traditionally ascribed to two half-brothers, Asaṅga and Vasubandhu (fourth-fifth century C.E.), most of its fundamental doctrines had already appeared in a number of scriptures a century or more earlier, most notably the Saṅdhinirmocana Sūtra (Elucidating the Hidden Connections). Among the key Yogācāra concepts introduced in the Saṅdhinirmocana Sūtra are the notions of "only-cognition" (vijñapti-mātra), three self-natures (trisvabhāva), the ālaya-vijñāna (warehouse consciousness), overturning the basis (āśraya-parāvṛtti), and the theory of eight consciousnesses.
Please support your assertions with scholarship. I use that quote in my sig as I endured a tiresome discussion about the Dragon girl necessity of having to turn into a man before she could become a buddha over in the Mahayana forum as no one was familiar with Chih-I's reading of the Lotus Sutra; equality.....
Parenthetically: you are not the only one who finds the debates that go on regarding the naga princess in the Lotus Sutra to be tiresome, but for different reasons than you presume. The problem is not exposure to Zhiyi''s thinking. Rather, the problem is just as often that many Buddhists do not agree with Zhiyi, do not find his reasoning plausible in light of what the text says, &c.