Ratnākaraśānti

PersonType	Category:Classical Indian Authors
MainNameTib	རིན་ཆེན་འབྱུང་གནས་ཞི་བ་
MainNameWylie	rin chen 'byung gnas zhi ba
MainNameDev	रत्नाकरशान्ति
MainNameSkt	Ratnākaraśānti
AltNamesTib	སློབ་དཔོན་ཤནྟི་པ་
AltNamesWylie	slob dpon shan+ti pa
AltNamesOther	Śāntipa
ReligiousAffiliation	Vikramaśilā
TeacherOf	Maitrīpa
BDRC	https://www.tbrc.org/#!rid=P0RK153
IsInGyatsa	No
BnwShortPersonBio	A circa 11th century Indian scholar that was one of the gate-keepers at the great monastic university of Vikramaśīla, as well as being included in the list of the eighty-four mahāsiddhas under the name Śāntipa. He was a prolific author and proponent of the Yogācāra school that was outspoken in his attempts to harmonize this school of thought with the philosophy of the Madhyamaka school. Though the majority of his known works, many of which were preserved in the Tibetan cannon, covered topics related to Tantra.
PosAllBuddha	Qualified No
PosAllBuddhaNote	He accepts a pure nature that is the five wisdom's which are possessed, but obscured in sentient beings, but in terms of buddha-nature as a seed, only bodhisattvas have it.
PosAllBuddhaMoreNotes	"...he suggests that only bodhisattvas have Buddha-nature, that is, the spiritual disposition to become a buddha, whereas others do not." Kano. K., Buddha-Nature and Emptiness, p. 75.
PosYogaMadhya	Yogācāra
PosYogaMadhyaNotes	There are apparently different takes on this issue, particularly whether he was a Yogācāran who accepted Madhyamaka or whether he was a Mādhyamika who accepted Yogācāra: Nirākāra Vijñānavāda, though as Kano states: "he defines the Madhyamaka position in accordance with the Madhyāntavibhāga's, description of the “middle way.” Indeed, he repeats throughout his works that the doctrine of the Mādhyamikas and that of the Yogācāras are completely compatible." Kano. K., Buddha-Nature and Emptiness, p. 73. "In sum, in his works Ratnākaraśānti generally sees himself as a Mādhyamika, but one who integrates many essential elements of Yogācāra and the teachings on buddha nature, such as emphasizing the soteriologically crucial role of mind’s nature being nondual lucid self-awareness—the tathāgata heart—which is only obscured by adventitious stains and needs to be experienced in an unmediated manner as what it truly is." Brunnhölzl, K., When the Clouds Part, p. 61.
PosVehicles	3
PosVehiclesNotes	Kano. K., Buddha-Nature and Emptiness, p. 76.
PosEmptyLumin	Tathagatagarbha as Mind's Luminous Nature
PosEmptyLuminNotes	"Ratnākaraśānti generally describes the tathāgata heart as being equivalent to naturally luminous mind, nondual self-awareness, and the perfect nature (which he considers to be an implicative negation and not a nonimplicative negation). As for the ontological status of mind, his Prajñāpāramitopadeśa says that it does not exist as apprehender and apprehended, but the existence of the sheer lucidity of experience cannot be denied." Brunnhölzl, K., When the Clouds Part, p. 58.
Other wikis	drl:Ratnākaraśānti buddhanature:Ratnākaraśānti bca:Ratnākaraśānti rtz:Ratnākaraśānti dnz:Ratnākaraśānti dudjom:Ratnākaraśānti khyentselineage:Ratnākaraśānti lcp:Ratnākaraśānti

"Tathagatagarbha as Mind's Luminous Nature" is not in the list (Tathāgatagarbha as Mind's Luminous Nature, Tathāgatagarbha as the Unity of Emptiness and Luminosity, Tathāgatagarbha as a Causal Potential or Disposition (gotra), Tathāgatagarbha as the Resultant State of Buddhahood, There are several types of Tathāgatagarbha, Tathāgatagarbha as the Emptiness That is a Non-implicative Negation (without enlightened qualities), Tathāgatagarbha as the Emptiness That is an Implicative Negation (with enlightened qualities), Tathāgatagarbha as the Latent State of Buddhahood that is Obscured in Sentient Beings, Tathāgatagarbha was Taught Merely to Encourage Sentient Beings to Enter the Path) of allowed values for the "PosEmptyLumin" property.