I refer to the commentary on the
Dharmadhātustava by Dol po pa Shes rab rgyal mtshan (l292-1361) in the last volume of this Journal'"`UNIQ--ref-00000001-QINU`"' and make it clear that this text is one of the important texts for him to establish the theory of
other-emptiness (
gzhan stong) or the
great Madhyamaka (
dbu ma chen po) in the Jo nang pa'"`UNIQ--ref-00000002-QINU`"' Though it is not so cited as the five
Treatises of Maitreya, he seems to acknowledge the reason why he must depend on it. Though the authorship of Nāgārjuna is doubted on the ground of reference to the
tathāgatagarbha idea, this is convenient for Dol po pa who wants to establish the
great Madhyamaka mixed the
Madhyamaka idea with the
Yogācāra idea or the
tathāgatagarbha idea. That is to say, he uses it in order to prove that the idea of
tathāgatagarbha is also taught in the Mādhyamika literature of Nāgārjuna.
Then which text does he depend on to establish his original idea? As the
Ratnagotravibhāga is cited most frequently in his
bDen gnyis gsal ba'i nyi ma"`UNIQ--ref-00000003-QINU`"', it seems to be the most important text in his great Madhyamaka. I consider his commentary on the Ratnagotravibhāga"`UNIQ--ref-00000004-QINU`"' attributed to Maitreya here'"`UNIQ--ref-00000005-QINU`"'. (Mochizuki, introduction, 111)