Work Classification Layer
Compare Works
Pick two or more works to set their attribute fingerprints, dimension-by-dimension passages, and shared school embodiments side by side. Especially useful for author-stage comparisons (Wittgenstein early vs late) and for setting a single tradition's foundational texts against each other.
Commentary on the Awakening of Mahayana Faith
One Mind, two aspects — tathagatagarbha and alayavijnana are not two but one, and all beings can awaken
Attribute Fingerprint
Rows where works disagree are highlighted in gold. The full ontology grid is shown.
| Attribute | Commentary on the Awakening of Mahayana Faith |
|---|---|
| Time · Extent | Infinite |
| Time · Ontological Status | Emergent |
| Time · Grain | Continuous |
| Time · Freedom | Non-Deterministic |
| Time · Traversability | Cyclical |
| Time · Dimensionality | One |
| Time · Direction | Non-directional |
| Space · Extent | Infinite |
| Space · Ontological Status | Emergent |
| Space · Curvature | not engaged |
| Space · Dimensionality | Three |
| Space · Locality | Non-local |
| Matter · Extent | Finite |
| Matter · Ontological Status | Emergent |
| Matter · Conservation | Variable |
| Matter · Dimensionality | Three |
| Matter · Locality | Non-local |
| Observer · Time Instance | Multiple |
| Observer · Space Instance | Multiple |
| Observer · Knowledge Extent | Total |
| Observer · Knowledge Retainment | Total |
| Observer · Physicality | Both |
| Observer · Agency | Active |
| Observer · Number | Plural |
| Observer · Metaphysical Agency | Cosmic-ordering |
| Observer · Moral Authority | Experience |
| Observer · Theological Method | — |
| Energy · Extent | Infinite |
| Energy · Ontological Status | Emergent |
| Energy · Conservation | Variable |
| Energy · Dispersibility | Reversible |
| Information · Ontological Status | Emergent |
| Information · Cosmic Conservation | Conserved |
| Information · Personal Conservation | Variable |
| Information · Granularity | Continuous |
Dimension-by-Dimension Evidence
What each work's passages reveal about its stance on each of the six dimensions.
Time
Commentary on the Awakening of Mahayana Faith
Infinite and cyclical. Time is emergent from the One Mind — when the mind is stirred by ignorance, temporal succession appears; in suchness, there is no before or after. Non-directional: no fixed cosmic end-point; beings cycle until awakening. Non-deterministic: the choice to practise is genuine.
Space
Commentary on the Awakening of Mahayana Faith
Infinite and emergent. Like time, space arises with the discriminating mind. The One Mind is non-spatial; its "two aspects" are not spatially separated. Non-local: Buddha-nature pervades all beings everywhere.
Matter
Commentary on the Awakening of Mahayana Faith
Emergent and variable. Material phenomena arise through dependent origination; they are not ultimately substantial but are functionally real. Matter arises and dissolves according to karmic conditions.
Observer
Commentary on the Awakening of Mahayana Faith
The observer is the One Mind. In its suchness-aspect, it is omniscient, trans-temporal, and trans-spatial; in its arising-ceasing aspect, it is deluded, embodied, and plural. Wonhyo's key claim: these are one mind. Agency is cosmic-ordering: the dharmadhatu self-organises through interdependent arising.
Energy
Commentary on the Awakening of Mahayana Faith
Infinite, emergent, and variable. Karmic energy arises and dissolves; defilements can be transformed into wisdom. All energy is ultimately mind-derived and reversible through practice.
Information
Commentary on the Awakening of Mahayana Faith
The dharma (teaching) is the supreme information, conserved through the appearance of Buddhas. Personal information (karma) is variable — exhaustible through practice. The commentary itself is an information-integration exercise: showing diverse teachings as aspects of one truth.
Internal Tensions
Where each work's argument pulls against itself.
The commentary's harmonising strategy raises the question: does "One Mind" actually resolve the Yogacara/Madhyamaka disagreement, or does it privilege the tathagatagarbha position (mind is inherently pure) over the Yogacara claim (consciousness is constructed) and the Madhyamaka claim (nothing has inherent nature at all)? Critics from all three schools could argue that Wonhyo's synthesis smooths over genuine philosophical incompatibilities.