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By Paul Williams (editor)

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Extra info for Buddhism: Critical Concepts in Religious Studies, Volume V: Yogācāra, the Epistemological Tradition and Tathāgatagarbha

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One must note carefully that here tathdgata-garbha is simply another way of expressing prakrti-vyavadana. 42 Thus, it is a mistake to interpret Vijnapti-matrata by means o f such tathdgata-garbha thought as systematized in the Ratnagotravibhdga. But it is also a mistake to reject the notion o f original purity in Vijnapti-matrata simply because it rejects that version o f tathdgatagarbha. The first seems to be no longer present in the scholarly community, but the second has not yet been entirely eradicated.

210 190. For an historical consideration o f the date o f the composition o f this chapter, sec my “A Consideration o f the Byam pus kyi lehu from the Historical Point o f View” in The Journal o f Indian and Buddhist Studies, vol. XXIV, No. 1, Dec. 1975. It appears that Asahga at least knew about the existence o f a Prajndpdrmita passage similar to this chaptcr. 5 £. Lamottc, La somme du grand vehicle d ’Asariga, I, pp. 37-38; II, pp. 120-122. 6 On vaipulya see my article “Asaringa no Seitenkan — Abhidharma-samuccaya no dharmaviniscaya sho ni tsuite” in Sotoshu Kenkyuin Kenkyusei Kenkyu Kiyd, No.

Thus Vasubandhu presents the following three theories. That which is believed to exist externally as an object o f cognition is one o f the following: (1) a unitary thing such as the whole hypothesized by the Vaise§ika, or (2) a collection o f ato m s w hich have not congealed, an d th u s have spaces betw een them , as v iew ed by th e Sarvastivadins, o r (3) a thing that has achieved a single, coarse form, not apparent in a unitary atom, many atoms having assembled without spaces, as in the Sautrantika theory.

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