The Yuqie lunji 瑜伽論記, edited by the Korean monk Tullyun 遁倫, is the only extant Chinese commentary on the Yogācārabhūmi 瑜伽師地論. This commentary contains much information about Xuanzang 玄奘 and his disciples’ interpretations of Consciousness-only ideas, as well as various theories asserted by the Dilun 地論 and Shelun 摂論 schools during the Northern and Southern dynasties. We can therefore find some useful information about both of these sects and groups.
On the other hand, the explanations based on the Laṅkāvatāra-sūtra 楞伽経 between the Northern and Southern and the Tang dynasties remain unclear, even though this problem is extremely important for the history of Chinese Buddhist thought. It is notable, however, that the Yuqie lunji mentions the Laṅkāvatāra-sūtra many times. For this reason, in this article, I investigate the interpretations of the Laṅkāvatāra-sūtra from the Northern and Southern dynasties to the Tang dynasty found in the Yuqie lunji.
I find that both the Dilun school and Xuanzang’s group paid attention to the Laṅkāvatāra-sūtra. In addition, the Dilun school asserted that the meanings of the Laṅkāvatāra-sūtra and the Pusa dichi jing 菩薩地持経 are the same, in contrast to Xuanzang’s group, who concluded that there is no contradiction between the Laṅkāvatāra-sūtra and the theory of five types of gotra of beings.
