Ratnākaraśānti no shochosaku ni okeru nyoraizō rikai no niruikei
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Ratnākaraśānti no shochosaku ni okeru nyoraizō rikai no niruikei
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| Citation: | Kano, Kazuo. "Ratnākaraśānti no shochosaku ni okeru nyoraizō rikai no niruikei" (Two Different Positions Toward the Buddha-nature Doctrine Found in Ratnākaraśānti's Compositions). Mikkyō Bunka (Journal of Esoteric Buddhism) 226 (2011): 7–35. |
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Abstract
Ratnākaraśānti (ca. 11th cent.) is one of the most influential figures in the final phase of Indian Buddhism, and more than thirty works are available in Tibetan translations (some of them are also available in Sanskrit originals). However, previous studies have pointed out that some works are of another person with the same namesake, because, among the works attributed to him, we find some serious diversity in their doctrinal systems. The present paper focuses on the diversity in interpretation of the Buddha-nature doctrine.
We can find two types of interpretation, i.e., (1) that in accord with the yānatraya doctrine (in the Prajñāpāramitopadeśa, Muktāvalī, and Kusumāñjali), and (2) that in accord with the ekayāna doctrine (in the Sūtrasamuccayabhāṣya and Triyānavyavasthāna). The two positions are clearly contradicting each other. The first interpretation (1) is based on traditional Yogācāra doctrine that admits the gotrabheda doctrine ("differences of spiritual potentials"), while the second (2) premises the Madhyamaka doctrine that does not accept the gotrabheda doctrine on the ultimate level and claims all beings equally have the same potential to become a buddha.
Furthermore, the existence of the diversity between the two interpretations is supported by other doctrinal issues, for instance, two different attitudes toward the understanding of Abhisamayālaṃkāra I.39.
As a conclusion, the doctrinal position in the Sūtrasamuccayabhāṣya and Triyānavyavasthāna is different from that of the Prajñāpāramitopadeśa etc. The aim of the present paper is to show the clear diversity attested in the works attributed to Ratnākaraśānti, which will, hopefully, contribute to solving the question of the authorship of the works, i.e., whether they are composed by one person or not. (Source: Academia.edu)
We can find two types of interpretation, i.e., (1) that in accord with the yānatraya doctrine (in the Prajñāpāramitopadeśa, Muktāvalī, and Kusumāñjali), and (2) that in accord with the ekayāna doctrine (in the Sūtrasamuccayabhāṣya and Triyānavyavasthāna). The two positions are clearly contradicting each other. The first interpretation (1) is based on traditional Yogācāra doctrine that admits the gotrabheda doctrine ("differences of spiritual potentials"), while the second (2) premises the Madhyamaka doctrine that does not accept the gotrabheda doctrine on the ultimate level and claims all beings equally have the same potential to become a buddha.
Furthermore, the existence of the diversity between the two interpretations is supported by other doctrinal issues, for instance, two different attitudes toward the understanding of Abhisamayālaṃkāra I.39.
As a conclusion, the doctrinal position in the Sūtrasamuccayabhāṣya and Triyānavyavasthāna is different from that of the Prajñāpāramitopadeśa etc. The aim of the present paper is to show the clear diversity attested in the works attributed to Ratnākaraśānti, which will, hopefully, contribute to solving the question of the authorship of the works, i.e., whether they are composed by one person or not. (Source: Academia.edu)
