School Affiliation of the Abhidharmasamuccaya in the Light of Tibetan Scholasticism
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Traditional Tibetan historiography views Asaṅga as an integrative figure who reunites Buddhism at a point when it is split into rivalling sects and who resuscitates the Mahāyāna in a time of weakness. In this paper, I point to some passages of his Abhidharmasamuccaya in which he treats controversial topics in a non-controversial manner, avoiding peculiar Abhidharma doctrines or quotations from Mahāyāna sūtras. Even though Asaṅga propounds the highly innovative ālayavijñāna, its mention is strictly limited to the first section of the Abhidharmasamuccaya, a section which seems to be specifically addressed to a target group ready to accept this doctrine. Tibetan doxography classifies the Abhidharmasamuccaya as a work of the "common vehicle" (theg pa thun mong) covering not exclusively the Mahāyāna but all three Vehicles. I suggest that the sections of the Abhidharmasamuccaya were probably written for classes in larger monasteries where monks from different regions and lineages came together, often without a clear "yāna" affiliation. The designation "common vehicle" probably reflects this situation remotely.
Abstract
Traditional Tibetan historiography views Asaṅga as an integrative figure who reunites Buddhism at a point when it is split into rivalling sects and who resuscitates the Mahāyāna in a time of weakness. In this paper, I point to some passages of his Abhidharmasamuccaya in which he treats controversial topics in a non-controversial manner, avoiding peculiar Abhidharma doctrines or quotations from Mahāyāna sūtras. Even though Asaṅga propounds the highly innovative ālayavijñāna, its mention is strictly limited to the first section of the Abhidharmasamuccaya, a section which seems to be specifically addressed to a target group ready to accept this doctrine. Tibetan doxography classifies the Abhidharmasamuccaya as a work of the "common vehicle" (theg pa thun mong) covering not exclusively the Mahāyāna but all three Vehicles. I suggest that the sections of the Abhidharmasamuccaya were probably written for classes in larger monasteries where monks from different regions and lineages came together, often without a clear "yāna" affiliation. The designation "common vehicle" probably reflects this situation remotely.
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