547:
fabricated by mental speech. Where are they fabricated? In the imagination of the unreal, arises through the strength of the impregnation of the attachment to the
Imagined, contains the image of an object-referent despite the non-existence of object-referent. The imagination of the unreal is the Dependent of the factors, an error (bhrāntiḥ), a perverseness (viparyāsaḥ), a false cognition (mithyājñānam). Thus, in the , the image of the apprehending as well as the image of the apprehended are indeed unreal. By the power of confusion (viplavavaśāt), only through the strength of error (bhrāntivaśāt), the imagination of the unreal manifests. Therefore, the form (rūpam) of the is unreal. What is the real? mere luminosity.
217:
591:
phenomena, are not truly existent since they are non-dual, "they lack a nature which is singular or multiple." They do not arise from matter "because appearances are established through awareness alone", nor from something other than awareness, "because phenomena could not manifest in a field of experience from which they are separate." Thus, the only real thing is "the true nature of awareness itself, that is falsely apprehended as appearances."
30:
326:
associated his view with the term "Rang bzhin gsum gyi dbu ma pa" which can be reconstructed in
Sanskrit as *Trisvabhāva-mādhyamika ("the middle way of the three natures"). The term indicates that he saw himself as a follower of Nagarjuna's mādhyamaka thought who also defended the yogacara school's doctrine of the three natures (trisvabhāva).
296:. He seems to have gained much fame and status during the middle of his life when became acting head of Vikramaśīla and attracted many offers to teach abroad and this allowed him to secure many donations for the upkeep of Vikramaśīla. Several sources mention that Ratnākaraśānti lived long and was still at Vikramaśīla when Adhīśa (
338:
fundamental nature of phenomena - sheer lucidity - exists substantially, while the
Madhyamikas do not even assert such a substance. However, this difference is understood as name only. Therefore, those Yogacaras and Madhyamikas who dispute with each other without any basis are persons of very bad character.
463:
Every dharma which has as its nature the two, does not exist; has as its nature the error as being two, exists; as its nature the emptiness of . That is accepted as the Middle Way. The three natures are named the
Imagined, the Dependent, and the Consummate, because, thus in sequence, the Imagined
393:
According to Daniel McNamara, Ratnākaraśānti criticizes this view, holding that "there must be a substratum—the other-dependent nature—and that this does indeed survive the neither-one nor-many argument." Ratnākaraśānti argues that Śāntarakṣita's position is untenable epistemically (since there would
477:
To say “ exist” is one extreme, to say “ do not exist” is another extreme. The middle of these two is the Middle Way, which is the definitive realization of the natures. What, then, is that ? That which : All dharmas are neither existent nor non-existent, that is to say, from the perspective of the
648:
According to Ratnākaraśānti, Buddhahood is the merging of a transcendent awareness with a pure mundane awareness (which is ultimately free of ākāras - representations). Out of their great compassion, all
Buddhas deliberately retain a tiny amount of cognitive distortion or mistakenness (bhrānti), so
623:
He describes buddha-nature as the five kinds of Buddha wisdom (such as ādarśajñāna, mirror-like wisdom, and the rest) which are completely pure, abide in sentient beings "forever, throughout beginningless and endless time", and are merely veiled by adventitious stains but always remain unchanged.
555:
also argues that only the consummate/perfected nature is true: "there is nothing which establishes luminosity, because it is undifferentiated, and because, there will be an undesirable infinite regress. Thus, since luminosity as such cannot be erroneous to itself, it is valid knowledge." The text
423:
Thus, according to Ratnākara, "pseudo-Madhyamikas" undermine their own arguments when they reject a foundation like the dependent nature. For Ratnākara, without some ultimate reference point which really exists, one cannot establish the truth of anything via epistemology - including basic
Buddhist
418:
There would be no causal capacity because capacity is defined in terms of existence; it is not possible for something non-existent to have causal capacity, The everything is only error would be attained because what is manifest is non-existent. It would then absurdly follow that the āryas, who do
389:
accepts the Yogācāra analysis of things at the conventional level, but he sees it as a view which must be superseded by
Madhyamaka's anti-foundationalism at the level of ultimate truth. This is because Śāntarakṣita thinks that the dependent nature, the Yogācāra explanation of the ultimate reality,
337:
The
Yogacaras and likewise the Madhyamikas assert that the fourth yogabhumi consists of the supramundane wisdom that is absolute without stains and infinite, appearing like space, and in which, by emptiness, all phenomena are not observable and do not appear at all...the Yogacaras assert that the
627:
Ratnākara calls the buddha-nature the seed of a
Bodhisattva (*bodhisattvabīja), and the “spiritual disposition” of a Buddha, or the Tathāgata-family (tathāgatagotra). Thus, Ratnākara argues that only some sentient beings have buddha-nature, mainly, those who have the disposition (gotra) to become
546:
Therefore, all factors are mere mind (cittamātram), mere cognition (vijñānamātram), mere luminosity (prakāśamātram). There is neither external object-referent to be apprehended by cognition nor the apprehending nature of the cognition. These two, are the
Imagined of the factors, because they are
590:
Ratnākaraśānti encapsulates his view of the ultimate reality as follows: "Those dharmas—which do not exist—appear Not from matter, nor from what is other, Nor from non-existence, because of two faults. Therefore, their identity is awareness." He comments that the dharmas, the apparent relative
177:. Because his unique philosophy attempts to merge the insights of both Yogācāra and Madhyamaka, Ratnākara referred to it as Trisvabhāva-mādhyamaka ("the middle way of the three natures"). He also known as a major defender of the "nirākāravāda" (without images") interpretation of Yogācāra.
325:
labelled Ratnākara's position "Vijñapti-madhyamaka" (rNam rig gi dbu ma). Modern scholars have also described his position with other terms including just "nirākāravāda", "nirākāravāda yogācāra-mādhyamika" and trisvabhāva-mādhyamika. H. Luo notes that various texts by Ratnākara show that he
1189:
Mimaki, Katsumi. "The intellectual sequence of Ratnakaraksanti, Jñanasrimitra and Ratnakrti", Asiatische Studien: Zeitschrift der Schweizerischen Asiengesellschaft, Études asiatiques: revue de la Société Suisse-Asie,46 (1992), Études bouddhiques offertes à Jacques May.
602:
Ratnakara says that all dharmas which appear must have radiance (prakāśa), which is the capacity to appear (pratibhāsa), as their self-nature (ātmabhūtaḥ). Without this capacity for shining forth, that consciousness has, nothing could appear to consciousness.
468:
In this way, Ratnākaraśānti seeks to provide a theory of the middle way which unites the two main Indian Mahayana schools at the time. In this view, the consummate nature is seen as ultimate and changeless, while the other two natures are relative truth. The
346:
or svasaṃvitti). Those who deny this undermine the very epistemic force (pramāṇa) of their system and their own negative arguments. This is because for Ratnākara to be able to logically refute anything there must be a foundation for one's
262:(c. 810-850 CE). However, modern scholars have now determined that the most likely dating for Ratnākaraśānti's birth (based on philological, philosophical and biographical evidence) is in the late tenth century, "slightly before
313:
Ratnākaraśānti was a Yogācāra philosopher who defended the nirākāravāda ("without images", also known as alikākāravāda) view of Yogācāra as well as the compatibility of Madhyamaka with this Yogācāra view. His works, like the
1232:
502:
The common model found in most Yogacara sources (such as the works of Asanga and Vasubandhu) is that the dependent nature is empty of the imagined nature, and this very emptiness is the perfected nature.
819:
However, this treatise defends the ekayana view of buddha-nature, and thus it is likely to be by a different figure using this name, and not by Ratnākaraśānti the Yogācāra philosopher from Vikramaśīla.
419:
not delusory things, would not see . Moreover, if everything were an error, there would be no valid direct perception or inference, and so everything without exception would be non-pramāṇa.
444:, Ratnākaraśānti maintains that the perfected or consummate nature (pariniṣpanna svabhava) is the dependent (paratantra) nature's emptiness of the imagined (parikalpita) nature.
1422:
1010:
Tomlinson, D. (2022). Limiting the Scope of the Neither-One-Nor-Many Argument: The Nirākāravādin’s Defense of Consciousness and Pleasure. Advance online publication on
318:
state that the Yogācāra and Madhyamaka schools are congruent, having the same ultimate intent and final realization, even if they describe it somewhat differently.
189:
432:
Ratnākaraśānti defends the importance of the Yogācāra three natures theory for Mahayana Buddhism and for understanding the ultimate truth. Following closely the
232:
There is much uncertainty about the facts of Ratnākaraśānti's life since Tibetan and Sanskrit sources disagree on many issues. Many sources refer to him as a "
351:. Thus, Ratnākara argues that as long as Mādhyamikas accept reflexive awareness as a real foundation, their intent is equal to that of nirākāravāda Yogācāra.
412:
If were just false, there would be no cause and no regularity. There would be no causal capacity, only error. Every kind of pramāṇa would be impossible.
414:
If everything were false, there would be no causes, so would arise causelessly. They would also not arise only on particular occasions (re ’ga’). :
1339:
354:
Ratnākara called those Madhyamikas who denied the real existence of reflexive awareness “pseudo-Mādhyamikas” (Tibetan: dbu ma’i ltar snang,
1437:
1401:
498:
According to Karl Brunnholzl, there are two models of the three natures and their relationship to emptiness found in Indian sources:
851:"The "Ālokā" of Haribhadra and the "Sāratamā" of Ratnākaraśānti: A Comparative Study of the Two Commentaries of the "Aṣṭasāhasrikā""
440:
1391:, ed. Helga Uebach and Jampa L. Panglung. Munchen: Kommission für Zentralasiatische Studien Bayerische Akademie der Wissenschaften.
1299:"Nihilists and Noble Ones: Ratnākaraśānti's Engagement with Nāgārjuna, Mādhyamikas, and the Mahāyāna in the Madhyamakālaṃkāravṛtti"
563:), and the transcendent wisdom of a buddha, which is empty of the imagined and the dependent natures and is always without change.
416:
Since that which is causeless does not depend on anything else, it would be either permanently existent or permanently nonexistent.
944:
583:). This non-dual self-awareness is what remains after all afflictive and cognitive obscurations and duality have been removed.
410:
Now, some do not accept that the imagination of the unreal exists; they posit that everything is false. To them, we respond:
1482:
1442:
660:
His philosophical works, generally written from a Yogācāra alikākāravāda perspective, include several commentaries to the
1467:
1326:. Bibliotheca Philologica et Philosophica Buddhica 2. Tokyo: International Research Institute for Advanced Buddhology.
1365:
1233:“The Two Truths are not Enough: Ratnākaraśānti on the Two Truths and the impossibility of Pramāṇa for Mādhyamikas.”
524:
However, Hong Luo disagrees with this view and instead argues that model 2 (together with model 1) can be found in
281:
Naktso Lotsāwa Tsultrim Gyelwa, a Tibetan student of Ratnākaraśānti, states that Ratnākaraśānti was a student of *
1043:
478:
Imagined, are not existent, from the perspective of the Dependent and the Consummate, they are not nonexistent.
1452:
1382:
1351:
278:
says that he took his post at Vikramaśīla during the reign of King Canaka (active in the early 11th century).
559:
Thus, for Ratnākara, what is truly real is luminosity (prakāśa), the perfected nature, also termed Suchness (
390:
cannot be defended as being either a single thing or as manifold (and thus, it cannot be ultimately real).
289:, though it is hard to say how reliable this claim is as many of these sources are unreliable historically.
1477:
790:
285:(a.k.a. Bla ma Gser ling pa, *Dharmakīrti of Suvarṇadvīpa). Tibetan sources also state he was a student of
1423:
Luminosity: Reflexive Awareness in Ratnākaraśānti's Pith Instructions for the Ornament of the Middle Way
1447:
1127:, Visions of Unity: The Golden Paṇḍita Shakya Chokden’s New Interpretation of Yogācāra and Madhyamaka
1069:
1389:
Tibetan Studies: Proceedings of the 4th Seminar of the International Association for Tibetan Studies
321:
Due to his unique doctrinal view, which draws on both Yogācāra and Madhyamaka, Tibetan authors like
447:
Ratnākaraśānti summarizes his interpretation of the three natures theory and how it relates to the
434:
364:
193:
1298:
374:. Ratnākara's main critique is against Śāntarakṣita, whom he cites and attempts to refute in the
259:
464:
is superimposed as an error, the Dependent arises from the causes, the Consummate is changeless.
677:
482:
According to H. Luo understanding of Madhyamaka is similar to later Tibetan views described as
399:
342:
According to Ratnākara, true Mādhyamikas cannot ultimately deny reflexive awareness (Sanskrit:
292:
In the early stages of his career, Ratnākaraśānti received his ordination at the monastery of
282:
483:
201:
782:
633:
618:
1472:
204:
view him as a forerunner of this tradition and as a defender of shentong. His work on the
8:
694:
He also wrote three doxographical texts (two of which are commentaries to Śāntarakṣita's
448:
571:
Ratnākaraśānti also held that ultimate reality is an implicative negation, which is the
300:) when to Tibet in 1041. Sources seem to indicate that he died sometime before 1050 CE.
1462:
995:
901:
870:
221:
144:("the Omniscient One of the Degenerate Age") and is depicted as one of the eighty-four
1457:
1378:
1361:
1347:
1274:
pp. 149-155. Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien.
1261:
pp. 134-135. Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien.
695:
513:
is that the perfected nature is empty of both the dependent and the imagined natures.
1272:
Prajñāpāramitā, Indian "gzhan Stong Pas", and the Beginning of Tibetan Gzhan Stongm
1259:
Prajñāpāramitā, Indian "gzhan Stong Pas", and the Beginning of Tibetan Gzhan Stong,
1248:
pp. 16-17. Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien.
1246:
Prajñāpāramitā, Indian "gzhan Stong Pas", and the Beginning of Tibetan Gzhan Stong,
1205:
Prajñāpāramitā, Indian "gzhan Stong Pas", and the Beginning of Tibetan Gzhan Stongm
1145:
Prajñāpāramitā, Indian "gzhan Stong Pas", and the Beginning of Tibetan Gzhan Stongm
1015:
862:
580:
343:
197:
151:
Ratnākara wrote over forty works which include several influential commentaries to
263:
1147:
p. 133. Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien.
370:
251:
152:
1207:
p. 134. Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien.
556:
then states that the other two natures "like hairs in the sky, are erroneous."
517:
Brunnholzl argues that Ratnākaraśānti defends model one in all texts except the
807:
661:
140:), a key post in the university's leadership. Ratnākara was known by the title
866:
1431:
1358:
Masters of Mahamudra: Songs and Histories of the Eighty-four Buddhist Siddhas
612:
576:
572:
487:
890:"Three Tanjur Commentators—Buddhaguhya, Ratnakarasanti, and Smrtijnanakirti"
855:
Bulletin of the School of Oriental and African Studies, University of London
657:
There are about 40 texts attributed to Ratnākaraśānti in the Tibetan canon.
267:
726:
629:
595:
560:
348:
129:
93:
1235:
Paper presented in American Academy of Religion Annual Meeting, 2021.
594:
This ultimate reality is also described as having the nature of radiance (
216:
734:
505:
The second model, which is found in Prajñaparamita commentaries like the
395:
255:
999:
905:
889:
1191:
1019:
829:
293:
170:
145:
98:
1415:
of Ratnākaraśānti: A Comparative Study of the Two Commentaries of the
1406:
874:
850:
598:, ‘shining forth’), which is the true nature of all phenomena. In the
1370:
473:
further explains why the three natures are the madhyamaka middle way:
403:
359:
322:
275:
166:
125:
80:
1129:. Albany, New York: State University of New York Press, 2011, p. 79.
745:
185:
121:
120:) (late 10th-century CE to mid 11th-century CE) was an influential
70:
297:
271:
181:
811:
725:
He is often critical of the viewpoints of Madhyamikas, including
237:
174:
161:
51:
1167:
Kano, Kazuo. "Ratnākaraśānti’s Understanding of Buddha-Nature."
380:
Proving the Middle Path: A Commentary that Ornaments Madhyamaka
286:
156:
640:
that "all bodhisattvas are Buddha-nature (tathāgatagarbha)".
245:
241:
225:
137:
133:
579:(i.e. buddha-nature) which is also non-dual self-awareness (
394:
be no foundation for pramāṇas and thus, for knowledge) and
29:
1112:
Tāranātha, Lama Chimpa and Alaka Chattopadhyaya (trans.).
1099:
Tāranātha, Lama Chimpa and Alaka Chattopadhyaya (trans.).
1373:, Lama Chimpa and Chattopadhyaya, Alaka (trans.) (1970).
362:
true intent, which he sees as fully consistent with the
192:, and Drokmi Śākya Yeshe. He was also a contemporary of
34:
A Tibetan illustration of Ratnākaraśānti as a scholar.
1344:
Buddha's Lions: The Lives of the Eighty-Four Siddhas
1088:
Buddha's Lions: The Lives of the Eighty-Four Siddhas
986:
Luo, H. (2018). Is Ratnākaraśānti a gZhan stong pa?
713:*Madhyamapratipadāsiddhi-nāma-Madhyamakālaṃkāravṛtti
789:Furthermore, he also wrote a technical treatise on
451:of Madhyamaka in the following verse (found in his
732:Ratnākaraśānti composed three commentaries to the
493:
649:that they interact with and aid sentient beings.
1429:
128:adept and scholar. He was the "gate scholar" of
1030:Tatz, Mark. "Maitrī-pa and Atiśa," pp. 473-477.
815:is attributed to an author named Ratnākaraśānti
1360:. Albany: State University of New York Press.
684:Pith Instructions for the Perfection of Wisdom
588:Madhyamakālaṃkāravṛtti madhyamāpratipad-siddhi
471:Madhyamakālaṅkāravṛtti madhyama pratipatsiddhi
457:Madhyamakālaṅkāravṛtti madhyama pratipatsiddhi
376:Madhyamakālaṃkāravṛtti madhyamāpratipad-siddhi
220:Panorama of Vikramaśīla monastery, modern day
1387:Tatz, Mark (1998). "Maitrī-pa and Atiśa," in
1377:. Simla: Indian Institute of Advanced Study.
358:) and he states that they fail to understand
1061:
1402:The Antarvyāptisamarthana of Ratnākaraśānti
1324:The Antarvyāptisamarthana of Ratnākaraśānti
180:At Vikramaśilā, Ratnākara was a teacher to
947:. Brill's Encyclopedia of Buddhism Online.
308:
28:
1086:Abhayadhatta and Robinson, James (1979).
1067:
848:
196:. Ratnākaraśānti was influential on some
1375:Tāranātha’s History of Buddhism in India
1296:
1283:Kei Kataoka, Ratnakarasanti on Prakasa,
1114:Tāranātha’s History of Buddhism in India
1101:Tāranātha’s History of Buddhism in India
939:
937:
935:
215:
1074:Brill's Encyclopedia of Buddhism Online
933:
931:
929:
927:
925:
923:
921:
919:
917:
915:
664:literature. Three key works stand out:
566:
1430:
887:
132:university's eastern gate (modern-day
1342:and Robinson, James (trans.) (1979).
1227:
1225:
1223:
1221:
1219:
1217:
1215:
1213:
1185:
1183:
1181:
1179:
1177:
1163:
1161:
1159:
1157:
1155:
1153:
1139:
1137:
1135:
982:
980:
978:
976:
974:
1038:
1036:
972:
970:
968:
966:
964:
962:
960:
958:
956:
954:
912:
778:Kusumāñjalīnāma Guhyasamājanibandha,
427:
398:(since pure negation cannot explain
1438:Tibetan Buddhist spiritual teachers
1192:http://doi.org/10.5169/seals-146959
254:places him during the reign of the
13:
1210:
1174:
1150:
1132:
750:His three main tantric texts are:
14:
1494:
1395:
1033:
951:
800:
521:(which is a questionable text).
424:theories like dependent arising.
1044:"Ratnākaraśānti - Buddha-Nature"
606:
1346:. Berkeley: Dharma Publishing.
1316:
1290:
1277:
1264:
1251:
1238:
1197:
1119:
1106:
1093:
739:as well as commentaries to the
494:Emptiness and the three natures
1080:
1024:
1004:
881:
842:
757:(D 1189), a commentary on the
636:). This is why he says in his
575:(prakrti-prabhasvara) and the
1:
1333:
643:
988:Journal of Indian Philosophy
7:
1483:People from the Pala Empire
1443:Indian scholars of Buddhism
823:
688:Prajñāpāramitābhāvanopadeśa
10:
1499:
303:
200:figures. Defenders of the
1468:Mahayana Buddhism writers
1297:McNamara, Daniel (2019).
1270:Brunnhölzl, Karl (2011).
1257:Brunnhölzl, Karl (2011).
1244:Brunnhölzl, Karl (2011).
1203:Brunnhölzl, Karl (2011).
1143:Brunnhölzl, Karl (2011).
867:10.1017/S0041977X0010936X
849:Padmanabh, Jaini (1972).
406:). Ratnākaraśānti states:
86:
76:
66:
58:
44:
39:
27:
20:
1322:Kajiyama, Yūichi. 1999.
1171:25, no. 2 (2015): 52–77.
835:
719:Madhyamākalaṃkāraopadeśa
652:
148:(great yogic masters).
1287:, 22, 224-239, 2019.07.
1048:buddhanature.tsadra.org
791:Buddhist pramāṇa theory
553:Madhyamakālaṅkāropadeśa
529:Madhyamakālaṅkāropadeśa
453:Madhyamakālaṅkāropadeśa
309:Yogācāra and Madhyamaka
211:
1411:of Haribhadra and the
1356:Dowman, Keith (1986).
707:*Vijñaptimātratāsiddhi
628:bodhisattvas (but not
549:
533:Madhyamakālaṅkāravṛtti
486:, such as the view of
480:
466:
421:
340:
229:
208:was also influential.
1453:Monks of Vikramashila
1303:etd.library.emory.edu
1068:Schneider, J (2018).
888:Wayman, Alex (1983).
795:Antarvyāptisamarthana
600:Prajñāpāramitopadeśa,
544:
526:Prajñāpāramitopadeśa,
519:Sutrasamuccaya-bhasya
475:
461:
408:
335:
316:Prajñāpāramitopadeśa,
219:
1125:Komarovski, Yaroslav
780:a commentary on the
770:Hevajrasahajasadyoga
662:Perfection of Wisdom
567:The ultimate reality
540:Prajñāpāramitopadeśa
331:Prajñāpāramitopadeśa
48:Late 10th-century CE
1478:Poets of Charyapada
621:-maṇḍalavidhi-ṭīkā.
611:Ratnākara mentions
114:Ratnākara, Śāntipa,
62:Mid 11th-century CE
1231:McNamara, Daniel.
1020:10.1353/pew.0.0235
735:Guhyasamāja Tantra
729:and Śāntarakṣita.
573:natural luminosity
368:and Dharmakīrti’s
230:
222:Bhagalpur district
894:The Tibet Journal
764:Bhramaharasādhana
697:Madhyamākalaṃkāra
551:Furthermore, the
449:two truths theory
428:The three natures
400:dependent arising
329:Ratnākaraśānti's
190:Śraddhākaravarman
126:vajrayana tantric
107:
106:
1490:
1448:History of Bihar
1327:
1320:
1314:
1313:
1311:
1309:
1294:
1288:
1281:
1275:
1268:
1262:
1255:
1249:
1242:
1236:
1229:
1208:
1201:
1195:
1187:
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435:Madhyāntavibhāga
365:Madhyāntavibhāga
356:*madhyamakābhāsa
198:Tibetan Buddhist
165:), treatises on
159:(especially the
142:kalikālasarvajña
124:philosopher and
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793:called the
783:Guhyasamāja
727:Candrakīrti
619:Guhyasamāja
531:and in the
455:and in his
360:Nāgārjuna’s
234:pūrvadeśīya
146:mahāsiddhas
130:Vikramaśilā
1432:Categories
1383:8120806964
1352:0913546615
1334:References
830:Mahasiddha
674:Śuddhimatī
644:Buddhahood
294:Odantapuri
268:Ratnakīrti
236:" born in
171:Madhyamaka
99:Odantapuri
1463:Vajrayana
1371:Tāranātha
1103:, p. 299.
709:(D 4259),
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638:Muktāvalī
507:Bṛhaṭṭīkā
404:causality
323:Taranatha
276:Tāranātha
87:Education
81:Vajrayana
1458:Yogacara
1413:Sāratāma
1090:, p. 61.
1000:45149455
906:43300095
824:See also
772:(D 1246)
766:(D 1245)
743:and the
721:(D 4085)
715:(D 4072)
630:sravakas
509:and the
484:shentong
441:Triṃśikā
438:and the
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202:shentong
186:Maitrīpa
167:Yogācāra
122:Buddhist
71:Buddhism
67:Religion
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615:in his
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304:Thought
238:Magadha
175:Pramāṇa
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157:tantras
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871:JSTOR
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653:Works
272:Atiśa
258:king
246:India
242:Bihar
226:Bihar
182:Atīśa
138:India
134:Bihar
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