Buddha-nature (as Depicted in the Lankavatara-sutra)
by Nguyen Dac Sy | 2012 | 70,344 words
This page relates ‘Hindu Philosophical Systems (e) Mimamsa’ of the study on (the thought of) Buddha-nature as it is presented in the Lankavatara-sutra (in English). The text represents an ancient Mahayana teaching from the 3rd century CE in the form of a dialogue between the Buddha and Bodhisattva Mahamati, while discussing topics such as Yogacara, Buddha-nature, Alayavijnana (the primacy of consciousness) and the Atman (Self).
2. Hindu Philosophical Systems (e) Mīmāṃsā
Mīmāṃsā (mimancha) literally meaning “investigation”, or further meaning “investigation into the Vedic texts”, is one of the six orthodox schools of Hindu philosophy which is classified into two branches:
-The Pūrva Mīmāṃsā (Early Mīmāṃsā or Karma-Mīmāṃsā) is based on the karmakāṇḍa branch of the Veda treating of sacrificial rites presented in the Samhitās and Brāhmaṇas. So this school is theistic philosophy accepting the existence of God. Pūrva Mīmāṃsā, usually simply called Mīmāṃsā; while Uttara Mīmāṃsā is called Vedānta.
-The Uttara Mīmāṃsā (Later Mīmāṃsā) is based on the jñānakāṇḍa branch of the Veda dealing with the knowledge of Brahman expounded in the Upaniṣads. Uttara Mīmāṃsā is also called the Vedānta because of its atheistic philosophy emphasizing the character of dharma and Brahman in the Upaniṣads.
The fundamental and earliest work of the Mīmāṃsā system is the Mīmāṃsāsūtra of Jaimini which was probably written about 200 BCE, and the major commentary was written by Shabarasvamin (1st century BCE), who was followed by a long line of interpreters and teachers, most notably Kumarila Bhatta and Prabhakara (7th–8th century CE).[1]
The aim of the Pūrva Mīmāṃsā is to ascertain the nature of dharma and provide enlightenment on dharma, which is understood as the set of ritual duties and rights that, if properly performed, will maintain the harmony of the world and assists the personal goals. Because dharma cannot be known through human perception or reasoning, one must depend on revelation in the Vedas, which is considered eternal and absolutely reliable.[2]
The Pūrva Mīmāṃsā presents a number of deities for offering and praying. According to this school, the observance of Vedic dharma does not require the theory of any supreme power or creator god.[3] However, Pūrva Mīmāṃsā does not mention topics related to Jnānakānda, such as mokśa or salvation.
While the Pūrva Mīmāṃsā of Jaimini investigates the duties (dharma) enjoined by the Veda, together with the rewards attached thereto, the Uttara-Mīmāmsā of Bādarāyaṇa (Bādarāyaṇa‘s Vedānta) describes the philosophical and theological views of the Upaniṣad when it identifies the concept of Puruṣa and Brahman.[4]
Footnotes and references:
[1]:
Saṃyuttanikāya. Radhakrishnan, Indian Philosophy, p. 376; Theos Bernard, Hindu Philosophy, p. 370.
[2]:
Saṃyuttanikāya. Radhakrishnan, Indian Philosophy, Vol. II, p. 389.
[3]:
Ibid., p. 424.
[4]:
Ibid., p. 430.