This paper is a comparative study of two texts separated by a considerable temporal-spatial gap. The methodological approach is, as we would like to define it, a-philological. Five central concepts drawn from the Dàshèng qǐxìn lùn (大乘起信論, *Mahāyānaśraddhotpādaśāstra, QXL), traditionally associated with Aśvaghoṣa (1st-2nd cent. CE), Paramārtha (499–569 CE), and Śikṣānanda (652–710 CE), shall be examined against the related ideas found in Ratnākaraśānti’s (970–1045 CE) Prajñāpāramitopadeśa (PPU). Our observations are the following: 1) The two dimensions of the single mind (一心二門, yīxīn èrmén) advocated in the QXL are doctrinally identical to the two forms (rūpa) of the dependent nature (paratantrasvabhāva) in the PPU. 2) The intermingling mind (和合識, héhé shí) which is taken as ālayavijñāna (阿梨耶識, ālíyē shí) in the QXL, corresponds to the imagination of the unreal (abhūtaparikalpa) in the PPU. 3) The mutual perfuming of the real and the unreal (真妄互熏, zhēnwàng hùxūn) is in essence the same as the false inseparability (tādātmya) of clear light (prakāśa) and image (ākāra) in the PPU. 4) The essence of perception (覺性, juéxìng) and its synonyms used in the QXL, its commentarial literature and other related texts, find equivalents such as prakāśamānatā, prakāśātmatā, saṃvedyatā, buddhilakṣaṇa, in the PPU. 5) The concept of activated perception (始覺, shǐjué) in the QXL sheds light on a puzzling word in the PPU, arvāk, which can be interpreted as the opposite of “suddenly” (忽然, hūrán) in the QXL. Our investigation reaffirms the philosophical value as well as the religious legitimacy of the QXL, and it underscores the significance of the late mādhyamika texts for Buddhist Studies.

本文是对两个文本的比较研究，其中两个文本之间存在相当大的时空差距。正如我们要定义的那样，方法论方法是非语言学的。五个主要概念取材自大乘起信论（Dàshèngqǐxìnlùn（* Mahāyānaśraddhotpādaśstra，QXL）），传统上与​​Aśvaghoṣa（公元1-2世纪），Paramartha（499-569 CE）和Śikṣānanda（652-710 CE）相关，应对照Ratnākaraśānti（公元970-1045年）的Prajñāpāramitopadeśa（PPU）中的相关思想进行研究。我们的观察结果如下：1）QXL中倡导的单心思想（一心二门，yīxīnèrmén）的两个维度在理论上与从属自然的两种形式（rūpa）相同（PPU中的paratantrasvabhāva）。2）混合思想（和合识，héhéshí）在QXL中被称为ālayavijñāna（阿梨耶识，ālíyēshí），对应于PPU中虚幻（abhūtaparikalpa）的想象。3）实质和虚幻（真妄互熏，zhēnwànghùxūn）的相互加香本质上与PPU中的透明光（prakāśa）和图像（ākāra）的错误不可分割性（tādātmya）相同。4）QXL，评论文学和其他相关文章中使用的感知本质（觉性，juéxìng）及其同义词，找到了prakāśamānatā等等效词，PPU中的prakāśātmatā，saṃvedyatā，buddhilakṣaṇa。5）QXL中的激活知觉（始觉，shǐjué）概念阐明了PPU中的一个令人困惑的单词arvāk，这可以解释为QXL中的“突然”（忽然，hūrán）的反义词。我们的调查重申了QXL的哲学价值和宗教合法性，并强调了摩达摩卡晚期经文对佛教研究的重要性。