Abhayakaragupta

Teachings

Abhayākaragupta's scholarship extended from Mahayana doctrine and philosophy to Tantric Buddhist ritual and practice. David Seyfort Ruegg, writing about one of his main scholarly works writes:

The Munimatālaṃkāra is one of the last of the major comprehensive treatises of Indian Buddhism, and it presents a treatment of Mahayanist thought based on the Prajnaparamita, Madhyamaka and Yogacara traditions. Although as such it is not in the narrowest sense a work of the Madhyamaka, it bears testimony to the efforts made by the later Madhyamikas systematically to elaborate a synthesis of the entire Mahayanist tradition.

The Munimatālaṃkāra survives in Tibetan, and it was widely studied in Tibet until the 14th century when it was displaced by native treatises on similar subjects.

Another major text by Abhayākaragupta is the great Tantric work, the Vajrāvalī nāma Maṇḍalopāyikā which is a systematic exposition of Tantric Buddhist ritual (a maṇḍalavidhi) as a generic system applicable for all tantras. This work deals with preparation of the sacred space, 'installation ceremonies', tantric mandala construction (maṇḍalakarman), and the performance of tantric consecration or initiation (abhiṣeka). It is probably the first generic work of its kind which is not tied to an individual tantric tradition, but was meant to be used with all tantras and mandalas. In the Vajrāvalī, Abhayākaragupta synthesized previous Tantric ritual traditions such as those of Puṇḍarika and Padmavajra and created a standardized 'sequence of rituals' (prakriya). In the beginning of this work, Abhaya summarizes his intent for composing it thus:

The mandala and other rituals taught by the teacher have been divided into two classes (yogatantra and yoginitantra). We shall summarize them here as clearly and as systematically as possible. Moreover, the ritual treatises compiled by (other) preceptors (acarya) lack completeness, thematic core, lucid expression and sometimes authenticity and consistency. Therefore, we shall adorn it with all such good qualities.

Abhayākaragupta composed this work by selecting mandala systems and rituals from different tantric traditions and texts, and attempting to strike a balance between the yoginitantras and the yogatantra works.

His other Tantric works expound in detail on particular practices in the Vajrāvalī; the Niṣpannayogāvalī (Garland of Completed Yogas), contains detailed descriptions of the drawing of 26 mandalas while the Jyotirmañjarī details the practice of fire rituals recommended in the Vajrāvalī.

Mahayana texts

Abhayākaragupta was an advocate for the authority of Mahayana texts over texts from other schools of thought which he terms"Śrāvakayāna" (Vehicle of the Disciples). The last chapter of the Munimatālaṃkāra contains a discussion where Abhayākaragupta argues that the Mahayana is great due to the "seven points of greatness" set out by Asanga in his Abhidharma-samuccaya. He contrasts Mahayana texts with the Tripiṭaka which he states contradict each other and therefore cannot be a representation of the words of the Buddha.

Abhayākaragupta built upon the work of earlier authorities including Nāgārjuna, Bhāviveka and Vasubandhu who also pointed out the contradictory statements within the texts of other schools. What is unique about Abhayākaragupta's arguments is that he argues that Śrāvakayāna cannot be considered the words of the Buddha and that Mahāyana texts cannot be grouped with them because the latter are inherently superior.

Two truths doctrine

In the Munimatālaṃkāra, Abhayākaragupta set out that the two truths doctrine is the most crucial of teachings. It was his position that all other major doctrinal points and teachings could be subsumed under the banner of the two truths doctrine. These include the five dharmas, the three natures (Trisvabhāva), the Eight Consciousnesses and the two selflessnesses.

Buddha-nature

With regard to the doctrine of Buddha-nature, Abhayākaragupta was of the view that all sentient beings, regardless of which belief they adopt, can attain Buddha-nature as per the Ekayāna theory. He states in the Munimatālaṃkāra: “every sentient being has Buddha-nature (tathāgatagarbha)”; that is, all sentient beings are able to reach the state of perfect awakening.". This view is similar to that expounded by Kamalaśīla in the eighth century in his work, the Madhyamakāloka. Like Kamalaśīla, he also views Buddha-nature as being devoid of any intrinsic nature.

Abhayākaragupta's interpretation of Buddha-nature had an impact on later Indian Buddhist thinkers including Daśabalaśrīmitra, Ratnarakṣita and Jayānanda.

Impact in Tibet

Abhayākaragupta's school of Buddhism flourished in India until the invasions of the Turks in the 13th century killed or scattered them; but his teachings were continued and revered in Tibet. Through his works at Vikramaśīla, he exerted great influence on the formation of Tibetan Buddhism, particularly during the twelfth through fourteenth centuries.

In the lineage of the Tibetan Panchen Lamas there were considered to be four Indian and three Tibetan incarnations of Amitābha Buddha before Khedrup Gelek Pelzang, who is recognised as the 1st Panchen Lama. The lineage starts with Subhuti, one of the original disciples of Gautama Buddha. Abhayākaragupta is considered to be the fourth Indian incarnation of Amitabha Buddha in this line.