Some Citations and Similes Common in the Ratnagotravibhāga and the Yogācāra Texts
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It is well known that there are many similarities between the terms used in the Yogācāra texts and Ratnagotravibhāga (RGV), the latter being the most important treatise of the Buddha-nature idea in India. The aim of this paper is to compare some citations and similes that the RGV and the Yogācāra texts have in common. The common citations are the so-called ‘well apprehended emptiness’ of the CSS, the phrases ‘the natural luminosity’ and ‘the accidental dusts’, as well as verses I.154-155 of the RGV. Three similes were used for space, gold, and water respectively. Some parallel occurrences of these citations and similes in the RGV and the Yogācāra texts indicate, without doubt, the strong influence of the Yogācāra texts on the RGV. By examining these parallels, I attempted to show on which points these two texts correspond with, and deviate from each other. It goes without saying that there are some points of deviation between these two schools. The main difference can be summarized, in short, as follows: While the RGV tends to more or less reduce knowledge of The Ultimate to faith, the Yogācāra texts hold the position that the problem of The Ultimate can be solved by overcoming the subject-object-dichotomy through right knowledge.
Abstract
It is well known that there are many similarities between the terms used in the Yogācāra texts and Ratnagotravibhāga (RGV), the latter being the most important treatise of the Buddha-nature idea in India. The aim of this paper is to compare some citations and similes that the RGV and the Yogācāra texts have in common. The common citations are the so-called ‘well apprehended emptiness’ of the CSS, the phrases ‘the natural luminosity’ and ‘the accidental dusts’, as well as verses I.154-155 of the RGV. Three similes were used for space, gold, and water respectively. Some parallel occurrences of these citations and similes in the RGV and the Yogācāra texts indicate, without doubt, the strong influence of the Yogācāra texts on the RGV. By examining these parallels, I attempted to show on which points these two texts correspond with, and deviate from each other. It goes without saying that there are some points of deviation between these two schools. The main difference can be summarized, in short, as follows: While the RGV tends to more or less reduce knowledge of The Ultimate to faith, the Yogācāra texts hold the position that the problem of The Ultimate can be solved by overcoming the subject-object-dichotomy through right knowledge.
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