Kano, K.
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Kazuo Kano
Dr. Kano is an associate professor at Komazawa University in Japan and a specialist of Sanskrit and Tibetan tathāgatagarbha literature. His particular research interests focus on philosophical interpretations of the Ratnagotravibhāga. (Source Accessed July 22, 2020)
38 Library Items
'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā-Review by Kano
Kano, Kazuo. Review of 'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā (Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long), edited by Klaus-Dieter Mathes. Journal of the American Oriental Society 125, no. 1 (2005) 143–45.
Kano, Kazuo. Review of 'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā (Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long), edited by Klaus-Dieter Mathes. Journal of the American Oriental Society 125, no. 1 (2005) 143–45.
Kano, Kazuo. Review of 'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā (Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long), edited by Klaus-Dieter Mathes. Journal of the American Oriental Society 125, no. 1 (2005) 143–45.;'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā-Review by Kano;Ratnagotravibhāga Mahāyānottaratantraśāstra;Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long;Kazuo Kano
A Critical Edition and Translation of a Text Fragment from Abhayākaragupta's Āmnāyamañjarī: Göttingen, Cod.ms.sanscr.259b
Tomabechi, Tōru, and Kazuo Kano. "A Critical Edition and Translation of a Text Fragment from Abhayākaragupta's Āmnāyamañjarī: Göttingen, Cod.ms.sanscr.259b." Tantric Studies 1 (2008): 22–44.
Tomabechi, Tōru, and Kazuo Kano. "A Critical Edition and Translation of a Text Fragment from Abhayākaragupta's Āmnāyamañjarī: Göttingen, Cod.ms.sanscr.259b." Tantric Studies 1 (2008): 22–44.
Tomabechi, Tōru, and Kazuo Kano. "A Critical Edition and Translation of a Text Fragment from Abhayākaragupta's Āmnāyamañjarī: Göttingen, Cod.ms.sanscr.259b." Tantric Studies 1 (2008): 22–44.;A Critical Edition and Translation of a Text Fragment from Abhayākaragupta's Āmnāyamañjarī: Göttingen, Cod.ms.sanscr.259b;Abhayākara;Textual study;Tōru Tomabechi; Kazuo Kano
A Preliminary Report on Newly Identified Text Fragments in Śāradā Script from Źwa lu Monastery in the Tucci Collection
In the summer of 2007 I had the opportunity to participate in Francesco Sferra’s course on Kamalaśīla’s First Bhāvanākrama at the University of Hamburg. For his lectures Sferra kindly provided us with digital images of Tucci’s photographs of the Sanskrit manuscript of this text. The 27 extant folios of the Bhāvanākrama (fols. 2–28), which were used by Tucci for the editio princeps of the text,1 have been photographed in three successive multi-folio images together with nine extra folios that appear in two photos only, namely those labelled MT 41 II/01 and MT 42 II/02. My attention was caught by these folios since while the Bhāvanākrama manuscript is written in Magadhi script, these nine folios are written in Śāradā script — a rather rare phenomenon among the corpus of Sanskrit manuscripts preserved in Tibet. They and the rest of the Bhāvanākrama manuscript were originally preserved at Zwa lu Ri phug.2 The manuscripts preserved there were probably taken to Beijing (The Cultural Palace of Nationalities) in the 1960s, but were returned to Lhasa sometime after 1990 (first to Nor bu gliṅ ka and then to the Tibetan Museum).3
Of the nine folios, Tucci photographed both sides of seven of them, while he photographed only one side of the remaining two (here labelled 7.2 and 9.2). The two sides not filmed were probably blank or contained title pages (unfortunately, Tucci did not photograph title pages). Some images are out of focus and barely legible, and thus a complete diplomatic transcription is almost impossible. If Rāhula Sāṅkṛtyāyana photographed the same folios, this would be very helpful in deciphering them; however, I have yet to find evidence that he did. Therefore, I have only been able to go through the folios haltingly, and so identify a limited number of them. (Kano, introductory remarks, 381–82)
Notes
- The reproduction of these folios will appear together with a new critical edition of the Sanskrit text, a new edition of the Tibetan translation and an annotated English translation in a new issue of Manuscripta Buddhica which is being prepared by Francesco Sferra and Iain Sinclair.
- It should be noted that in the introduction of the editio princeps of the First Bhāvanākrama, Tucci states: "The manuscript is preserved in the monastery of sPos k’aṅ on a side valley to the right of the Myań c’u, between Gyantse and Shigatse" (Tucci 1956: 6-7). However, this information is most probably wrong for the following reasons: a) the same manuscript was most likely seen by Sāṅkṛtyāyana in Źwa lu Ri phug in 1936 (1937: 39); b) the envelope itself containing the negatives of Tucci’s photographs are labelled "Zha lu" (see above, p. 46); c) in Źwa lu Ri phug there were other manuscripts in Śāradā script, in particular a manuscript containing Sajjana’s Mahāyānottaratantraśāstropadeśa, which might be connected with the Sūtrālaḿkārapiṇḍārtha reproduced together with the first Bhavanākrama.
- Cf. Steinkellner 2004.
Kano, Kazuo. "A Preliminary Report on Newly Identified Text Fragments in Śāradā Script from Zhwa lu Monastery in the Tucci Collection." In Part 1 of Sanskrit Texts from Giuseppe Tucci's Collection, edited by Francesco Sferra, 381–400. Rome: Istituto Italiano per l'Africa e l'Oriente (IsIAO), 2008.
Kano, Kazuo. "A Preliminary Report on Newly Identified Text Fragments in Śāradā Script from Zhwa lu Monastery in the Tucci Collection." In Part 1 of Sanskrit Texts from Giuseppe Tucci's Collection, edited by Francesco Sferra, 381–400. Rome: Istituto Italiano per l'Africa e l'Oriente (IsIAO), 2008.;A Preliminary Report on Newly Identified Text Fragments in Śāradā Script from Źwa lu Monastery in the Tucci Collection;Textual study
A Syntactic Analysis of the Term Tathāgatagarbha in Sanskrit Fragments and Multiple Meanings of Garbha in the Mahāparinirvāṇamahāsūtra
The current of tathāgatagarbha thought that was born in Indian Mahayana Buddhism spread throughout the cultural sphere of Mahayana Buddhism in Asia and has also long held a fascination for people far beyond its geographical confines. The academic foundations for the study of tathāgatagarbha thought in India were laid by Takasaki Jikido, and the task left to us is to repeatedly reexamine each of Takasaki's findings on the basis of existing and newly discovered materials and corroborate or emend them.
Takasaki argued that the first extant text to use the word tathāgatagarbha was the Tathāgatagarbhasūtra. Since Takasaki's research was published, there have been some remarkable advances in research on the Mahāparinirvāṇamahāsūtra, and in recent years scholars such as S. Hodge and M. Radich have begun to argue that it was the Mahāparinirvāṇamahāsūtra that was the first Buddhist text to use the word tathāgatagarbha. The question of which of these two sūtras came first has not yet been definitively resolved, but it may be generally accepted that both belong to the oldest stratum of Buddhist texts dealing with tathāgatagarbha.
On a previous occasion (Kano 2017), focusing on this point, I collected Sanskrit fragments of both texts containing the word tathāgatagarbha and discussed differences in the expressions in which it is used. In particular, taking into account the findings of Shimoda Masahiro, I argued that if the word tathāgatagarbha appearing in the Mahāparinirvāṇamahāsūtra is interpreted as a bahuvrīhi compound qualifying stūpa, this would accord with the word's usage in this sūtra and with the gist of the chapter "Element of the Tathāgata" (Habata 2013: §§ 375–418). This does not mean, however, that this understanding needs to be applied uniformly to every example of its use in the Mahāparinirvāṇamahāsūtra. Because in this earlier article I focused somewhat unduly on the interpretation of tathāgatagarbha as a bahuvrīhi compound, the fact that there are instances of wordplay making use of the multiple meanings of garbha in the Mahāparinirvāṇamahāsūtra needs to be added, together with some concrete examples. (In the passages of this sūtra, it is natural to understand the term tathāgatagarbha as a substantive in the sense of "garbha of tathāgata" or "garbha that is tathāgata," namely, tatpuruṣa or karmadhāraya, and I do not exclude this possibility as discussed in Kano 2017: 39–42.) In addition, there were some redundant aspects in the structure of my earlier article. In this article I rework these aspects so as to sharpen the focus on the points at issue and add some supplementary points. In the first half I clarify some grammatical characteristics to be observed in examples of the use of tathāgatagarbha in Sanskrit fragments of the Mahāparinirvāṇamahāsūtra, while in the second half I ascertain the polysemy of the word garbha on the basis of some concrete examples. (Kano, "A Syntactic Analysis," 17–18)
Takasaki argued that the first extant text to use the word tathāgatagarbha was the Tathāgatagarbhasūtra. Since Takasaki's research was published, there have been some remarkable advances in research on the Mahāparinirvāṇamahāsūtra, and in recent years scholars such as S. Hodge and M. Radich have begun to argue that it was the Mahāparinirvāṇamahāsūtra that was the first Buddhist text to use the word tathāgatagarbha. The question of which of these two sūtras came first has not yet been definitively resolved, but it may be generally accepted that both belong to the oldest stratum of Buddhist texts dealing with tathāgatagarbha.
On a previous occasion (Kano 2017), focusing on this point, I collected Sanskrit fragments of both texts containing the word tathāgatagarbha and discussed differences in the expressions in which it is used. In particular, taking into account the findings of Shimoda Masahiro, I argued that if the word tathāgatagarbha appearing in the Mahāparinirvāṇamahāsūtra is interpreted as a bahuvrīhi compound qualifying stūpa, this would accord with the word's usage in this sūtra and with the gist of the chapter "Element of the Tathāgata" (Habata 2013: §§ 375–418). This does not mean, however, that this understanding needs to be applied uniformly to every example of its use in the Mahāparinirvāṇamahāsūtra. Because in this earlier article I focused somewhat unduly on the interpretation of tathāgatagarbha as a bahuvrīhi compound, the fact that there are instances of wordplay making use of the multiple meanings of garbha in the Mahāparinirvāṇamahāsūtra needs to be added, together with some concrete examples. (In the passages of this sūtra, it is natural to understand the term tathāgatagarbha as a substantive in the sense of "garbha of tathāgata" or "garbha that is tathāgata," namely, tatpuruṣa or karmadhāraya, and I do not exclude this possibility as discussed in Kano 2017: 39–42.) In addition, there were some redundant aspects in the structure of my earlier article. In this article I rework these aspects so as to sharpen the focus on the points at issue and add some supplementary points. In the first half I clarify some grammatical characteristics to be observed in examples of the use of tathāgatagarbha in Sanskrit fragments of the Mahāparinirvāṇamahāsūtra, while in the second half I ascertain the polysemy of the word garbha on the basis of some concrete examples. (Kano, "A Syntactic Analysis," 17–18)
Kano, Kazuo. "A Syntactic Analysis of the Term Tathāgatagarbha in Sanskrit Fragments and Multiple Meanings of Garbha in the Mahāparinirvāṇamahāsūtra." In "What is Tathāgatagarbha: Buddha-Nature or Buddha Within?" Edited by Akira Saitō. Special issue, Acta Asiatica 118 (2020): 17–40.
Kano, Kazuo. "A Syntactic Analysis of the Term Tathāgatagarbha in Sanskrit Fragments and Multiple Meanings of Garbha in the Mahāparinirvāṇamahāsūtra." In "What is Tathāgatagarbha: Buddha-Nature or Buddha Within?" Edited by Akira Saitō. Special issue, Acta Asiatica 118 (2020): 17–40.;A Syntactic Analysis of the Term Tathāgatagarbha in Sanskrit Fragments and Multiple Meanings of Garbha in the Mahāparinirvāṇamahāsūtra;Terminology;Textual study;tathāgatagarbha;Mahāparinirvāṇasūtra;Kazuo Kano
BCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (1)
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (1)" (A Critical Edition and Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (1)). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 45 (2010): 13–55.
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (1)" (A Critical Edition and Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (1)). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 45 (2010): 13–55.
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (1)" (A Critical Edition and Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (1)). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 45 (2010): 13–55.;BCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (1);Bcom ldan rig pa'i ral gri;Ratnagotravibhāga Mahāyānottaratantraśāstra;Theg pa chen po rgyud bla ma rgyan gyi me tog;Kazuo Kano
BCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (2): Hōshōron I.4–22 no chūkai
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (2): Hōshōron I.4–22 no chūkai" (A Critical Edition and Annotated Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (2): Commentary on Ratnagotravibhāga I.4–22). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 48 (2013): 1–14.
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (2): Hōshōron I.4–22 no chūkai" (A Critical Edition and Annotated Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (2): Commentary on Ratnagotravibhāga I.4–22). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 48 (2013): 1–14.
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (2): Hōshōron I.4–22 no chūkai" (A Critical Edition and Annotated Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (2): Commentary on Ratnagotravibhāga I.4–22). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 48 (2013): 1–14.;BCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (2): Hōshōron I.4–22 no chūkai;Bcom ldan rig pa'i ral gri;Ratnagotravibhāga Mahāyānottaratantraśāstra;Theg pa chen po rgyud bla ma rgyan gyi me tog;Kazuo Kano
Buddha-Nature and Emptiness
An essential study of a key text that presents buddha-nature theory and its transmission from India to Tibet, this book is the most thorough history of buddha-nature thought in Tibet and is exceptional in its level of detail and scholarly apparatus. It serves as a scholarly encyclopedia of sorts with extensive appendices listing every existent commentary on the Ratnagotravibhāga (Uttaratantraśāstra), as well as covering Ngok Lotsawa's commentarial text and his philosophical positions related with other Tibetan thinkers.
Kano, Kazuo. Buddha-Nature and Emptiness: rNgog Blo-ldan-shes-rab and A Transmission of the Ratnagotravibhāga from India to Tibet. Wiener Studien zur Tibetologie und Buddhismuskunde 91. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2016.
Kano, Kazuo. Buddha-Nature and Emptiness: rNgog Blo-ldan-shes-rab and A Transmission of the Ratnagotravibhāga from India to Tibet. Wiener Studien zur Tibetologie und Buddhismuskunde 91. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2016.;Buddha-Nature and Emptiness;Buddha-nature as Emptiness;History;History of buddha-nature in Tibet;Madhyamaka;Ngok Tradition;Textual study;The doctrine of buddha-nature in Tibetan Buddhism;Theg chen rgyud bla ma'i don bsdus pa;Sajjana;Rngog blo ldan shes rab;Geluk;Maitrīpa;Jñānaśrīmitra;Ratnākaraśānti;Prajñākaramati;Vibhūticandra;Kazuo Kano; Ngok Lotsāwa Loden Sherab;རྔོག་བློ་ལྡན་ཤེས་རབ་;rngog blo ldan shes rab;rngog lo tsA ba;lo chen blo ldan shes rab;blo ldan shes rab;རྔོག་ལོ་ཙཱ་བ་;ལོ་ཆེན་བློ་ལྡན་ཤེས་རབ་;Ngok Lotsāwa;Ngok Loden Sherab;Lochen Loden Sherab;Loden Sherab;Buddha-Nature and Emptiness: rNgog Blo-ldan-shes-rab and A Transmission of the Ratnagotravibhāga from India to Tibet;rngog blo ldan shes rab
Critical Edition of the Sanskrit Text of the Munimatālaṃkāra Chapter 1 (fol. 58r5–59v4): Passages on Caturāryasatya and Trisvabhāva Borrowed from Kamalaśīla's Madhyamakāloka
Kano, Kazuo, and Xuezhu Li . "Critical Edition of the Sanskrit Text of the Munimatālaṃkāra Chapter 1 (fol. 58r5–59v4): Passages on Caturāryasatya and Trisvabhāva Borrowed from Kamalaśīla's Madhyamakāloka." [In Japanese with English Summary.] Mikkyō Bunka [Journal of Esoteric Buddhism] 238 (2017): 7–27.
Kano, Kazuo, and Xuezhu Li . "Critical Edition of the Sanskrit Text of the Munimatālaṃkāra Chapter 1 (fol. 58r5–59v4): Passages on Caturāryasatya and Trisvabhāva Borrowed from Kamalaśīla's Madhyamakāloka." [In Japanese with English Summary.] Mikkyō Bunka [Journal of Esoteric Buddhism] 238 (2017): 7–27.
Kano, Kazuo, and Xuezhu Li . "Critical Edition of the Sanskrit Text of the Munimatālaṃkāra Chapter 1 (fol. 58r5–59v4): Passages on Caturāryasatya and Trisvabhāva Borrowed from Kamalaśīla's Madhyamakāloka." [In Japanese with English Summary.] Mikkyō Bunka [Journal of Esoteric Buddhism] 238 (2017): 7–27.;Critical Edition of the Sanskrit Text of the Munimatālaṃkāra Chapter 1 (fol. 58r5–59v4): Passages on Caturāryasatya and Trisvabhāva Borrowed from Kamalaśīla's Madhyamakāloka;Textual study;Abhayākara;Kazuo Kano; Xuezhu Li
Eight Folios from a Sanskrit Manuscript of the Mahāyānasūtrālaṃkārabhāṣya from Ngor Monastery
Kano, Kazuo. "Eight Folios from a Sanskrit Manuscript of the Mahāyānasūtrālaṃkārabhāṣya from Ngor Monastery: Diplomatic and Critical Editions on X.9–XI.3 — Studies of Göttingen Xc14/57 (1)." China Tibetology 18, no.1 (2012): 33–47.
Kano, Kazuo. "Eight Folios from a Sanskrit Manuscript of the Mahāyānasūtrālaṃkārabhāṣya from Ngor Monastery: Diplomatic and Critical Editions on X.9–XI.3 — Studies of Göttingen Xc14/57 (1)." China Tibetology 18, no.1 (2012): 33–47.
Kano, Kazuo. "Eight Folios from a Sanskrit Manuscript of the Mahāyānasūtrālaṃkārabhāṣya from Ngor Monastery: Diplomatic and Critical Editions on X.9–XI.3 — Studies of Göttingen Xc14/57 (1)." China Tibetology 18, no.1 (2012): 33–47.;Eight Folios from a Sanskrit Manuscript of the Mahāyānasūtrālaṃkārabhāṣya from Ngor Monastery;Textual study;Kazuo Kano
Exegeses of the Ratnagotravibhāga in Kashmir in the 11th and 12th Century
Kano, Kazuo. "Exegeses of the Ratnagotravibhāga in Kashmir in the 11th and 12th Century." Kōyasandaigaku daigakuin kiyō 15 (2016): 1–23.
Kano, Kazuo. "Exegeses of the Ratnagotravibhāga in Kashmir in the 11th and 12th Century." Kōyasandaigaku daigakuin kiyō 15 (2016): 1–23.
Kano, Kazuo. "Exegeses of the Ratnagotravibhāga in Kashmir in the 11th and 12th Century." Kōyasandaigaku daigakuin kiyō 15 (2016): 1–23.;Exegeses of the Ratnagotravibhāga in Kashmir in the 11th and 12th Century;Textual study;Ratnagotravibhāga Mahāyānottaratantraśāstra;Sajjana;Mahājana;Jayānanda;Kazuo Kano
Fragments of a Commentary on the Tattvasaṅgraha, Part 1
Kano, Kazuo, and Kengo Harimoto. "Fragments of a Commentary on the Tattvasaṅgraha, Part 1." Newsletter of the NGMCP 6 (2008): 15–24.
Kano, Kazuo, and Kengo Harimoto. "Fragments of a Commentary on the Tattvasaṅgraha, Part 1." Newsletter of the NGMCP 6 (2008): 15–24.
Kano, Kazuo, and Kengo Harimoto. "Fragments of a Commentary on the Tattvasaṅgraha, Part 1." Newsletter of the NGMCP 6 (2008): 15–24.;Fragments of a Commentary on the Tattvasaṅgraha, Part 1;Textual study;Kazuo Kano; Kengo Harimoto
Fragments of a Commentary on the Tattvasaṅgraha, Part 2
This is part 2 of a report on the fragments of hitherto unknown commentary on the Tattvasańgraha.1 The folio we report on here, photographed in frames 32 (recto) and 33 top (verso), constitutes a part of the commentary on Tattvasańgraha stanzas 177–181. Tis is where various arguments for the existence of ātman is presented.
Here, we give the tex of the Tattvasańgraha along with the Tattvasańgrahapañjikā in full. Unlike in the previous fragment, our commentary is brief, and due to its fragmentary nature, it is hard to understand. Having the Tattvasańgrahapañjikā next to our text greatly helps in reconstructing and understanding our text. (Harimoto and Kano, introduction, 5)
Here, we give the tex of the Tattvasańgraha along with the Tattvasańgrahapañjikā in full. Unlike in the previous fragment, our commentary is brief, and due to its fragmentary nature, it is hard to understand. Having the Tattvasańgrahapañjikā next to our text greatly helps in reconstructing and understanding our text. (Harimoto and Kano, introduction, 5)
Notes:
Harimoto, Kengo, and Kazuo Kano. "Fragments of a Commentary on the Tattvasaṅgraha, Part 2." Journal of the Nepal Research Centre 14 (2012) 5–17.
Harimoto, Kengo, and Kazuo Kano. "Fragments of a Commentary on the Tattvasaṅgraha, Part 2." Journal of the Nepal Research Centre 14 (2012) 5–17.;Fragments of a Commentary on the Tattvasaṅgraha, Part 2;Textual study;ātman
Further Folios from the Set of Miscellaneous Texts in Śāradā Palm-leaves from Zha lu Ri phug
Ye, Shaoyong, Xuezhu Li, and Kazuo Kano. "Further Folios from the Set of Miscellaneous Texts in Śāradā Palm-leaves from Zha lu Ri phug: A Preliminary Report Based on Photographs Preserved in the CTRC, CEL and IsIAO." China Tibetology 1 (2013): 30–47. https://fh.pku.edu.cn/docs/2018-11/20181119234907464597.pdf
Ye, Shaoyong, Xuezhu Li, and Kazuo Kano. "Further Folios from the Set of Miscellaneous Texts in Śāradā Palm-leaves from Zha lu Ri phug: A Preliminary Report Based on Photographs Preserved in the CTRC, CEL and IsIAO." China Tibetology 1 (2013): 30–47. https://fh.pku.edu.cn/docs/2018-11/20181119234907464597.pdf
Ye, Shaoyong, Xuezhu Li, and Kazuo Kano. "Further Folios from the Set of Miscellaneous Texts in Śāradā Palm-leaves from Zha lu Ri phug: A Preliminary Report Based on Photographs Preserved in the CTRC, CEL and IsIAO." China Tibetology 1 (2013): 30–47. https://fh.pku.edu.cn/docs/2018-11/20181119234907464597.pdf;Further Folios from the Set of Miscellaneous Texts in Śāradā Palm-leaves from Zha lu Ri phug;Textual study
Göttingen shozō no Rāhula Sāṅkṛtyāyana satsuei bonbon shahon Xc14.1, Xcl4.57 ni tsuite
Kano, Kazuo. "Göttingen shozō no Rāhula Sāṅkṛtyāyana satsuei bonbon shahon Xc14/1, Xcl4/57 ni tsuite" (The Photocopies of Manuscripts Photographed by Rāhula Sāṅkṛtāyana Preserved in Göttingen, Xc14/1 and Xc14/57). Mikkyō Bunka (Journal of Esoteric Buddhism) 212 (2004) 35–54.
Kano, Kazuo. "Göttingen shozō no Rāhula Sāṅkṛtyāyana satsuei bonbon shahon Xc14/1, Xcl4/57 ni tsuite" (The Photocopies of Manuscripts Photographed by Rāhula Sāṅkṛtāyana Preserved in Göttingen, Xc14/1 and Xc14/57). Mikkyō Bunka (Journal of Esoteric Buddhism) 212 (2004) 35–54.
Kano, Kazuo. "Göttingen shozō no Rāhula Sāṅkṛtyāyana satsuei bonbon shahon Xc14/1, Xcl4/57 ni tsuite" (The Photocopies of Manuscripts Photographed by Rāhula Sāṅkṛtāyana Preserved in Göttingen, Xc14/1 and Xc14/57). Mikkyō Bunka (Journal of Esoteric Buddhism) 212 (2004) 35–54.;Göttingen shozō no Rāhula Sāṅkṛtyāyana satsuei bonbon shahon Xc14.1, Xcl4.57 ni tsuite;Sāṅkṛtyāyana, R.;Kazuo Kano;Rāhula Sāṅkṛtyāyana; 
Hōshōron miroku chosaku setsu no kagen nendai saikō: Tonkō bonbun dankan IOL Khot S 5 to Pelliot 2740 no setsugō fukugen to nendai suitei
Kano, Kazuo. "Hōshōron miroku chosaku setsu no kagen nendai saikō: Tonkō bonbun dankan IOL Khot S 5 to Pelliot 2740 no setsugō fukugen to nendai suitei" (Dating the Earliest Source That Attributes the Ratnagotravibhāga to Maitreya: Sanskrit Fragments IOL Khot S 5 and Pelliot 2740 from Dunhuang). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 60, no. 2 (2012): 168–74.
Kano, Kazuo. "Hōshōron miroku chosaku setsu no kagen nendai saikō: Tonkō bonbun dankan IOL Khot S 5 to Pelliot 2740 no setsugō fukugen to nendai suitei" (Dating the Earliest Source That Attributes the Ratnagotravibhāga to Maitreya: Sanskrit Fragments IOL Khot S 5 and Pelliot 2740 from Dunhuang). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 60, no. 2 (2012): 168–74.
Kano, Kazuo. "Hōshōron miroku chosaku setsu no kagen nendai saikō: Tonkō bonbun dankan IOL Khot S 5 to Pelliot 2740 no setsugō fukugen to nendai suitei" (Dating the Earliest Source That Attributes the Ratnagotravibhāga to Maitreya: Sanskrit Fragments IOL Khot S 5 and Pelliot 2740 from Dunhuang). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 60, no. 2 (2012): 168–74.;Hōshōron miroku chosaku setsu no kagen nendai saikō: Tonkō bonbun dankan IOL Khot S 5 to Pelliot 2740 no setsugō fukugen to nendai suitei;Ratnagotravibhāga Mahāyānottaratantraśāstra;Maitreya;Bailey, H.;Kazuo Kano; 
Hōshōron no tenkai
Kano, Kazuo. "Hōshōron no tenkai" (Development of Interpretation of the Ratnagotravibhāga). In Nyoraizō to Busshō (Tathāgatagarbha and Buddha Nature), edited by Masahiro Shimoda, 205–47. Vol. 8 of Shirīzu Daijō Bukkyō (Series on Mahāyāna Buddhism). Tokyo: Shunjūsha, 2014.
Kano, Kazuo. "Hōshōron no tenkai" (Development of Interpretation of the Ratnagotravibhāga). In Nyoraizō to Busshō (Tathāgatagarbha and Buddha Nature), edited by Masahiro Shimoda, 205–47. Vol. 8 of Shirīzu Daijō Bukkyō (Series on Mahāyāna Buddhism). Tokyo: Shunjūsha, 2014.
Kano, Kazuo. "Hōshōron no tenkai" (Development of Interpretation of the Ratnagotravibhāga). In Nyoraizō to Busshō (Tathāgatagarbha and Buddha Nature), edited by Masahiro Shimoda, 205–47. Vol. 8 of Shirīzu Daijō Bukkyō (Series on Mahāyāna Buddhism). Tokyo: Shunjūsha, 2014.;Hōshōron no tenkai;Ratnagotravibhāga Mahāyānottaratantraśāstra;Kazuo Kano
Hōshōronchū kenkyū (I): Phywa pa niyoru hōshōron I.26 kaishaku
Kano, Kazuo. "Hōshōronchū kenkyū (I): Phywa pa niyoru hōshōron I.26 kaishaku" (A Study of Commentaries on the Ratnagotravibhāga (I): Phywa pa's Interpretation of Verse I.26). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 51, no. 2 (2003): 109-11.
Kano, Kazuo. "Hōshōronchū kenkyū (I): Phywa pa niyoru hōshōron I.26 kaishaku" (A Study of Commentaries on the Ratnagotravibhāga (I): Phywa pa's Interpretation of Verse I.26). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 51, no. 2 (2003): 109-11.
Kano, Kazuo. "Hōshōronchū kenkyū (I): Phywa pa niyoru hōshōron I.26 kaishaku" (A Study of Commentaries on the Ratnagotravibhāga (I): Phywa pa's Interpretation of Verse I.26). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 51, no. 2 (2003): 109-11.;Hōshōronchū kenkyū (I): Phywa pa niyoru hōshōron I.26 kaishaku;Ratnagotravibhāga Mahāyānottaratantraśāstra;gotra;Rngog blo ldan shes rab;Phywa pa chos kyi seng+ge;Kazuo Kano
Indo kōki mikkyō ni okeru nyoraizō eno genkyū to sono kaishaku: Tantra chūshakusho wo chūshin to shite
Kano, Kazuo. "Indo kōki mikkyō ni okeru nyoraizō eno genkyū to sono kaishaku: Tantra chūshakusho wo chūshin to shite" (References to Tathāgatagarbha in Later Tantric Commentaries). Mikkyōgaku Kenkyū 44 (2012): 125–37.
Kano, Kazuo. "Indo kōki mikkyō ni okeru nyoraizō eno genkyū to sono kaishaku: Tantra chūshakusho wo chūshin to shite" (References to Tathāgatagarbha in Later Tantric Commentaries). Mikkyōgaku Kenkyū 44 (2012): 125–37.
Kano, Kazuo. "Indo kōki mikkyō ni okeru nyoraizō eno genkyū to sono kaishaku: Tantra chūshakusho wo chūshin to shite" (References to Tathāgatagarbha in Later Tantric Commentaries). Mikkyōgaku Kenkyū 44 (2012): 125–37.;Indo kōki mikkyō ni okeru nyoraizō eno genkyū to sono kaishaku: Tantra chūshakusho wo chūshin to shite;tathāgatagarbha;Kazuo Kano
Jñānaśrīmitra on the Ratnagotravibhāga
Jñānaśrīmitra (ca. 980–1030)'"`UNIQ--ref-0000074C-QINU`"' contributed significantly not only to developing Nirākārajñānavāda theories but also to the resurrection of the Ratnagotravibhāga (abbr. RGV) in early-11th-century India. The Ratnagotravibhāga was very likely composed sometime around the 4th or 5th century in India. The work fell into obscurity towards the late 6th century, only to slowly regain recognition starting from the early 11th century (see Appendix A).
The earliest masters of this period who quote or refer to the RGV are Maitrīpa (1007/1010-?), Jñānaśrīmitra (ca. 980–1030), and Ratnākaraśānti (late 10th to early 11th century).'"`UNIQ--ref-0000074D-QINU`"' Maitrīpa was the common disciple of Jñānaśrīmitra and Ratnākaraśānti, and, according to a story in Tibetan documents, rediscovered a Sanskrit manuscript of the RGV in a stūpa in Magadha.
If this rediscovery story is a historical event, Jñānaśrīmitra and Ratnākaraśānti would have received the teaching of the RGV from their common disciple Maitrīpa; but we have no concrete witness to corroborate it.
Maitrīpa’s knowledge of the RGV is attested by a quotation of RGV II. 61b in his Pañcatathāgatamudrāvivaraṇa; he introduces a Nirākāravijñānavādin’s propounding the arising of the Dharmakāya from the Saṃbhogakāya and Nirmāṇakāya, but does not discuss Buddha-nature.'"`UNIQ--ref-0000074E-QINU`"' In contrast to Maitrīpa, who does not discuss Buddha-nature, we find extensive discussions of the topic in compositions of Jñānaśrīmitra and Ratnākaraśānti.'"`UNIQ--ref-0000074F-QINU`"' In the present paper, I shall focus on quotations from the RGV in Jñānaśrīmitra’s Sākārasiddhiśāstra and Sākārasaṃgrahasūtra, and on his understanding of the RGV, so as to shed light on the reception of the RGV in the early 11th century. (Kano, introductory remarks, 7–8)
The earliest masters of this period who quote or refer to the RGV are Maitrīpa (1007/1010-?), Jñānaśrīmitra (ca. 980–1030), and Ratnākaraśānti (late 10th to early 11th century).'"`UNIQ--ref-0000074D-QINU`"' Maitrīpa was the common disciple of Jñānaśrīmitra and Ratnākaraśānti, and, according to a story in Tibetan documents, rediscovered a Sanskrit manuscript of the RGV in a stūpa in Magadha.
If this rediscovery story is a historical event, Jñānaśrīmitra and Ratnākaraśānti would have received the teaching of the RGV from their common disciple Maitrīpa; but we have no concrete witness to corroborate it.
Maitrīpa’s knowledge of the RGV is attested by a quotation of RGV II. 61b in his Pañcatathāgatamudrāvivaraṇa; he introduces a Nirākāravijñānavādin’s propounding the arising of the Dharmakāya from the Saṃbhogakāya and Nirmāṇakāya, but does not discuss Buddha-nature.'"`UNIQ--ref-0000074E-QINU`"' In contrast to Maitrīpa, who does not discuss Buddha-nature, we find extensive discussions of the topic in compositions of Jñānaśrīmitra and Ratnākaraśānti.'"`UNIQ--ref-0000074F-QINU`"' In the present paper, I shall focus on quotations from the RGV in Jñānaśrīmitra’s Sākārasiddhiśāstra and Sākārasaṃgrahasūtra, and on his understanding of the RGV, so as to shed light on the reception of the RGV in the early 11th century. (Kano, introductory remarks, 7–8)
Kano, Kazuo. "Jñānaśrīmitra on the Ratnagotravibhāga." In "Relationship between Tantric and Non-Tantric Doctrines in Late Indian Buddhism," edited by Norihisa Baba. Special issue, Oriental Culture 96 (2016): 7–48.
Kano, Kazuo. "Jñānaśrīmitra on the Ratnagotravibhāga." In "Relationship between Tantric and Non-Tantric Doctrines in Late Indian Buddhism," edited by Norihisa Baba. Special issue, Oriental Culture 96 (2016): 7–48.;Jñānaśrīmitra on the Ratnagotravibhāga;Ratnagotravibhāga Mahāyānottaratantraśāstra;Jñānaśrīmitra;Kazuo Kano
Kazuo Kano at the 2019 Tathāgatagarbha Symposium
Kazuo Kano discusses the term tathāgatagarbha and its appearance in tantric scriptures and commentaries composed by Indic authors and shows how and for what purposes this term has been integrated into tantric contexts. In terms of precursors to the tantric usages, he notes mentions such as that found in the Mahāparinirvāṇasūtra, in which practitioners are taught to think of themselves as a stūpa—that is, a reliquary that contains a buddha within it and as such are objects of worship. As for Indian authors, he discusses the views of Ratnākaraśānti as representative of the Yogācāra school and the notion of the three vehicles (triyāna), and he discusses Abhayākaragupta as representative of the Madhyamaka school and the notion of a single vehicle (ekayāna). Some brief mention is also made of Kamalaśīla, who represents a synthesis of the two schools.
Kano, Kazuo. "Examples of the Term tathāgatagarbha Appearing in Indic Tantric Literature." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 42:13. https://www.youtube.com/watch?v=vIVDu1Ig7H8.
Kano, Kazuo. "Examples of the Term tathāgatagarbha Appearing in Indic Tantric Literature." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 42:13. https://www.youtube.com/watch?v=vIVDu1Ig7H8.;Kazuo Kano at the 2019 Tathāgatagarbha Symposium;Vajrayana;tathāgatagarbha;Ratnākaraśānti;Yogācāra;Abhayākara;Madhyamaka;triyāna;ekayāna;Terminology;Kazuo Kano;Examples of the Term tathāgatagarbha Appearing in Indic Tantric Literature
Mahāyānottaratantraparicaya: Kashumīru yurai no shinshutsu no Hōshōron chū bonbun danpen
Kano, Kazuo. "Mahāyānottaratantraparicaya: Kashumīru yurai no shinshutsu no Hōshōron chū bonbun danpen" (Mahāyānottaratantraparicaya: Sanskrit Fragments from a Newly Available Ratnagotravibhāga Commentary from Kashmir). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 62, no. 2 (2014): 152–58.
Kano, Kazuo. "Mahāyānottaratantraparicaya: Kashumīru yurai no shinshutsu no Hōshōron chū bonbun danpen" (Mahāyānottaratantraparicaya: Sanskrit Fragments from a Newly Available Ratnagotravibhāga Commentary from Kashmir). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 62, no. 2 (2014): 152–58.
Kano, Kazuo. "Mahāyānottaratantraparicaya: Kashumīru yurai no shinshutsu no Hōshōron chū bonbun danpen" (Mahāyānottaratantraparicaya: Sanskrit Fragments from a Newly Available Ratnagotravibhāga Commentary from Kashmir). Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 62, no. 2 (2014): 152–58.;Mahāyānottaratantraparicaya: Kashumīru yurai no shinshutsu no Hōshōron chū bonbun danpen;Ratnagotravibhāga Mahāyānottaratantraśāstra;Kazuo Kano
Mahāyānottaratantraśāstropadeśa of Sajjana: An Annotated Translation with a Reading Text
Kano, Kazuo. "Mahāyānottaratantraśāstropadeśa of Sajjana: An Annotated Translation with a Reading Text." Kōyasan daigaku daigakuin kiyō (Bulletin of the Graduate School: Graduate Program of Liberal Arts, Kōyasan University) 14 (2015) 1–49.
Kano, Kazuo. "Mahāyānottaratantraśāstropadeśa of Sajjana: An Annotated Translation with a Reading Text." Kōyasan daigaku daigakuin kiyō (Bulletin of the Graduate School: Graduate Program of Liberal Arts, Kōyasan University) 14 (2015) 1–49.
Kano, Kazuo. "Mahāyānottaratantraśāstropadeśa of Sajjana: An Annotated Translation with a Reading Text." Kōyasan daigaku daigakuin kiyō (Bulletin of the Graduate School: Graduate Program of Liberal Arts, Kōyasan University) 14 (2015) 1–49.;Mahāyānottaratantraśāstropadeśa of Sajjana: An Annotated Translation with a Reading Text;Sajjana;Mahāyānottaratantraśāstropadeśa;Ratnagotravibhāga Mahāyānottaratantraśāstra;Kazuo Kano
Nyoraizō to Busshō
This book is part of a 10-volume "Series on Mahayana Buddhism" published between 2011 and 2014. The series consists of the contributions of over seventy authors from Japan and other countries. Mahayana Buddhism is an ideological movement that came into existence in the early years of the first millennium CE through the inheritance of the teachings of Buddhism as developed by the Buddha in India in the fifth century BCE, as well as through the development of new sutras both during and since that time. Throughout the following several hundred years, Mahayana Buddhism played a major role in deepening the development of Buddhist thought, particularly regarding epistemology and ontology. Tathāgatagarbha and Buddha nature, the themes of this book, are ideas developed in the final stages of Mahayana Buddhism, which had a significant effect on the formation of Buddhist thought in East Asia and Tibet. Especially in China, Mahayana Buddhism has received attention for both merging with the philosophy of Huayan Buddhism and for affecting the theoretical form of Neo-Confucianism, as well as for providing theoretical support for the leaders of the Xinhai Revolution.
Tathāgatagarbha and Buddha nature are technical terms that indicate the existence of the true nature of the Buddha or Tathāgata who has attained enlightenment through totally unclouded insight (prajñā), within all living things, though these living things may be covered with the impurity of worldly desire and be seemingly incapable of attaining enlightenment. In essence, these terms refer to the fact that the Buddha or Tathāgata resides within the nature of all living things. The notions of Tathāgatagarbha and Buddha nature make assertions about the nature of enlightenment or salvation for living things still trapped in an unenlightened condition of suffering. They do so from the ideological position of those Tathāgatas or Buddhas who have already realized truth and been released from suffering and unenlightenment. These ideas are expressed as a kind of theodicy and soteriology, as they deal with the challenge of how super-temporal, absolute truth appears at a historical or personal level. Ideas that originate in the mature period of the history of an ideology produce higher-level notions that allow concepts born in various contexts in the previous history of the ideology to coexist. The ideas of Tathāgatagarbha and Buddha nature, which point to the Tathāgata or Buddha that dwells within all living things, encompass both all living things and Tathāgata, and so exist at a higher conceptual level than either.
There are two foundations of the ideas of Tathāgatagarbha and Buddha nature, which simultaneously problematize both unenlightenment and enlightenment: the features of soteriology in general religious thought, and the view of truth that is unique to Buddhism. Soteriology, as conceived of in general religious thought, considers the world in a dualistic fashion, as being split into the world of humanity and the world of gods, the world of suffering and the world of liberation, the endless cycle of life and death (samsara) and supreme enlightenment (nirvana). On the one hand is a relative, limited, and impermanent world, and on the other an absolute, infinite, and eternal world. The movement from the former aspect to the latter is not ceaseless but, rather, requires a change in the dimension of our existence, such as religious conversion or enlightenment. The experience of the individual transforms the aspect of the world, which formerly appeared as a single layer, thus exposing its mysterious and unseen facets. In contrast to many religions, which end their exposition at this point, Mahayana Buddhism takes the appearance of this duality itself as a subjective experience and seeks to reach the point at which both aspects ultimately become indistinguishable. The scenery of this world as seen from the world of libreration, worldly desire purified by enlightenment, Samsara illuminated by nirvana are all accepted as they are, without the necessity of any negation or denial. The duality of the world is therefore overcome, and a higher-level equality emerges that still acknowledges individual differences. (Source Accessed June 29, 2020)
Tathāgatagarbha and Buddha nature are technical terms that indicate the existence of the true nature of the Buddha or Tathāgata who has attained enlightenment through totally unclouded insight (prajñā), within all living things, though these living things may be covered with the impurity of worldly desire and be seemingly incapable of attaining enlightenment. In essence, these terms refer to the fact that the Buddha or Tathāgata resides within the nature of all living things. The notions of Tathāgatagarbha and Buddha nature make assertions about the nature of enlightenment or salvation for living things still trapped in an unenlightened condition of suffering. They do so from the ideological position of those Tathāgatas or Buddhas who have already realized truth and been released from suffering and unenlightenment. These ideas are expressed as a kind of theodicy and soteriology, as they deal with the challenge of how super-temporal, absolute truth appears at a historical or personal level. Ideas that originate in the mature period of the history of an ideology produce higher-level notions that allow concepts born in various contexts in the previous history of the ideology to coexist. The ideas of Tathāgatagarbha and Buddha nature, which point to the Tathāgata or Buddha that dwells within all living things, encompass both all living things and Tathāgata, and so exist at a higher conceptual level than either.
There are two foundations of the ideas of Tathāgatagarbha and Buddha nature, which simultaneously problematize both unenlightenment and enlightenment: the features of soteriology in general religious thought, and the view of truth that is unique to Buddhism. Soteriology, as conceived of in general religious thought, considers the world in a dualistic fashion, as being split into the world of humanity and the world of gods, the world of suffering and the world of liberation, the endless cycle of life and death (samsara) and supreme enlightenment (nirvana). On the one hand is a relative, limited, and impermanent world, and on the other an absolute, infinite, and eternal world. The movement from the former aspect to the latter is not ceaseless but, rather, requires a change in the dimension of our existence, such as religious conversion or enlightenment. The experience of the individual transforms the aspect of the world, which formerly appeared as a single layer, thus exposing its mysterious and unseen facets. In contrast to many religions, which end their exposition at this point, Mahayana Buddhism takes the appearance of this duality itself as a subjective experience and seeks to reach the point at which both aspects ultimately become indistinguishable. The scenery of this world as seen from the world of libreration, worldly desire purified by enlightenment, Samsara illuminated by nirvana are all accepted as they are, without the necessity of any negation or denial. The duality of the world is therefore overcome, and a higher-level equality emerges that still acknowledges individual differences. (Source Accessed June 29, 2020)
Shimoda, Masahiro, ed. Nyoraizō to Busshō (Tathāgatagarbha and Buddha Nature). Vol. 8 of Shirīzu Daijō Bukkyō (Series on Mahāyāna Buddhism). Tokyo: Shunjūsha, 2014.
Shimoda, Masahiro, ed. Nyoraizō to Busshō (Tathāgatagarbha and Buddha Nature). Vol. 8 of Shirīzu Daijō Bukkyō (Series on Mahāyāna Buddhism). Tokyo: Shunjūsha, 2014.;Nyoraizō to Busshō;Doctrine;The doctrine of buddha-nature in Indian Buddhism;The doctrine of buddha-nature in Chinese Buddhism;tathāgatagarbha;Nyoraizō to Busshō (Tathāgatagarbha and Buddha Nature)
Paramārtha's Doctrine of a Ninth Consciousness, as Transmitted in Tibetan Texts: Tsong kha pa's Kun gzhi dka' gter and Its Context
Kano, Kazuo. "Paramārtha's Doctrine of a Ninth Consciousness, as Transmitted in Tibetan Texts: Tsong kha pa's Kun gzhi dka' gter and Its Context." In Studies of the Works and Influence of Paramārtha, edited by Funayama Tōru, 345–99. (In Japanese.) Kyoto: Institute for Research in Humanities, Kyoto University, 2012.
Kano, Kazuo. "Paramārtha's Doctrine of a Ninth Consciousness, as Transmitted in Tibetan Texts: Tsong kha pa's Kun gzhi dka' gter and Its Context." In Studies of the Works and Influence of Paramārtha, edited by Funayama Tōru, 345–99. (In Japanese.) Kyoto: Institute for Research in Humanities, Kyoto University, 2012.
Kano, Kazuo. "Paramārtha's Doctrine of a Ninth Consciousness, as Transmitted in Tibetan Texts: Tsong kha pa's Kun gzhi dka' gter and Its Context." In Studies of the Works and Influence of Paramārtha, edited by Funayama Tōru, 345–99. (In Japanese.) Kyoto: Institute for Research in Humanities, Kyoto University, 2012.;Paramārtha's Doctrine of a Ninth Consciousness, as Transmitted in Tibetan Texts: Tsong kha pa's Kun gzhi dka' gter and Its Context;Paramārtha;*Amalavijñāna;Tsong kha pa;Wǒnch'ǔk;Bcom ldan rig pa'i ral gri;Bu ston rin chen grub;Kazuo Kano
Kano, K.: rNgog Blo-ldan-shes-rab's Summary of the Ratnagotravibhāga
The purpose of the present thesis is to study the origin of the RGV's tradition in Tibet, studying the earliest Tibetan commentary, Theg chen rgyud bla ma'i don bsdus pa by rNgog-lo, and to clarify the historical and doctrinal background of the transmission of the RGV from India to Tibet as well as rNgog-lo's impact upon the later doctrinal development with regard to the RGV. To avoid the kind of prejudices that sometimes appeared in the course of the later doctrinal development, we remain mindful of the gap between the original purport of the RGV, which clarified the Buddha nature teaching in line with a group of the “Buddha nature sūtras” (critical successors of the Prajñāpāramitāsūtras), and that of later Indian and Tibetan traditions, which sometimes integrated the Buddha nature teaching into their Madhyamaka or Yogācāra while losing sight of the RGV's original purport. One of the tasks in the present thesis is to clarify how such a gap had arisen and come to be accepted by a certain tradition of Tibetan Buddhism.
Part I, the historical and doctrinal background, consists of six chapters: Chapter 1 describes the authorship and the history of the transmission of the RGV in India, using Indian and Tibetan materials. Chapter 2 studies six different Tibetan translations of the RGV, clarifying how the RGV was transmitted from India to Tibet. Chapter 3 outlines rNgog's life and writings. Chapter 4 presents rNgog's philosophical positions taught in his RGV commentary. Chapters 5 and 6 discuss the impact of his interpretations on the later Tibetan doctrinal developments, and reactions to them. Part II is a critical edition of rNgog-lo's RGV commentary, Theg chen rgyud bla ma'i don bsdus pa (1a-46a5 and 65a5-66a4), preceded by an explanation of textual materials and an outline of the whole text. Part III presents an annotated translation of that commentary.
Appendix A presents a diplomatic edition of rNgog-lo's “topical outline” of the RGV, his other work related to the RGV (discovered at Kharakhoto and preserved in the British Library). Appendix B presents a critical edition of a versified summary of the RGV in Sanskrit, the Mahāyānottaratantraśāstropadeśa composed by the Kashmiri Paṇḍita Sajjana, a teacher of rNgog-lo. Appendix C provides another Sanskrit commentary on the RGV, Vairocanarakṣita's Mahāyanottaratantraṭippaṇī, while appendix D presents translations of relevant passages from the Sākārasiddhi and Sākarasaṃgraha of Jñānaśrīmitra. Appendix E presents rNgog-lo's identification of the passages of the RGVV that refer to the Nidānaparivarta (“introductory chapter”) of the Dhāraṇīśvararājasūtra, as well as a topical outline of this chapter of the sūtra. Appendix F investigates the dating of Blo-gros-mtshungs-med, who among later Tibetans criticized rNgog-lo's position most severely. Appendix G presents a list of commentaries on the RGV. Appendix H lists
records of the RGV's transmission lineage from gsan yigs. (Kano, introduction, 12-13)Kano, Kazuo. "rNgog Blo-ldan-shes-rab's Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha-Nature Doctrine." PhD diss., University of Hamburg, 2006.
Kano, Kazuo. "rNgog Blo-ldan-shes-rab's Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha-Nature Doctrine." PhD diss., University of Hamburg, 2006.;rNgog Blo-ldan-shes-rab's Summary of the Ratnagotravibhāga;Rngog blo ldan shes rab;Ngok Tradition;Ratnagotravibhāga Mahāyānottaratantraśāstra;Buddha-nature as Emptiness;Geluk;Kazuo Kano;rNgog Blo-ldan-shes-rab's Summary of the Ratnagotravibhāga: The First Tibetan Commentary on a Crucial Source for the Buddha-Nature Doctrine
RNgog blo ldan shes rab's Topical Outline of the Ratnagotravibhāga Discovered at Khara Khoto
1) Among the fifty or so compositions of Rngog lo, most are still unavailable and only nine works have so far been published. To these works we can add our topical outline of the RGV (rgyud bla ma’i bsdus don) preserved in a folio discovered at Khara Khoto, which originally consisted of two folios. Its authorship could be confirmed from its colophon as well as by comparing its contents to another lengthy RGV commentary (the Essential Meaning) ascribed to Rngog lo. Our manuscript is thus the earliest Tibetan text that systematically outlines the RGV, and it has made a fundamental contribution to the development of the Tibetan exegetical tradition of the RGV.
2) Rngog lo seems to have used the term bsdus don (or its equivalents) to refer to two kinds of works, namely “topical outline” and “essential meaning,” for he composed two works on the RGV―a brief topical outline and a lengthy essential meaning―which bear titles containing the term bsdus don and its equivalent don bsdus pa, respectively. Among Rngog lo’s available writings, our Khara Khoto manuscript and the Byang chub sems dpa’i spyod pa la ’jug pa’i don bsdus pa offer the only testimony that bsdus don (and its equivalent don bsdus pa) refers to a “topical outline,” as he often uses the term bsdus don to indicate a lengthy “essential meaning” in his other commentarial works. The first usage was common among Tibetan masters during the early and middle phyi dar period, whereas the latter was generally rare. This rare usage is most likely influenced by the piṇḍārtha sub-genre of Indian commentaries.
3) Our manuscript has some serious textual problems, such as missing words, illegible words, syntactic ambiguity, and a missing folio. However, we can solve many of those problems by referring to corresponding sentences in the other two works on the RGV, namely, Rngog lo’s Essential Meaning and Phywa pa’s Topical Outline.
4) The colophon of our manuscript does not tell us when the work was composed or copied. We can only deduce an approximate date of the manuscript to be some time between ca. 1092 (a possible terminus post quem of the composition of the work) and 1374 (the year of the destruction of Khara Khoto). The contents of our manuscript and other relevant works discovered at Khara Khoto show that the Tibetan scholastic tradition of the
Kano, Kazuo. "rNgog blo ldan shes rab's Topical Outline of the Ratnagotravibhāga Discovered at Khara Khoto." In Contributions to Tibetan Buddhist Literature. PIATS 2006: Proceedings of the Eleventh Seminar of the International Association for Tibetan Studies, Königswinter, 2006, edited by Orna Almogi, 127–94. Halle (Saale), Germany: International Institute for Tibetan and Buddhist Studies GmbH, 2008.
Kano, Kazuo. "rNgog blo ldan shes rab's Topical Outline of the Ratnagotravibhāga Discovered at Khara Khoto." In Contributions to Tibetan Buddhist Literature. PIATS 2006: Proceedings of the Eleventh Seminar of the International Association for Tibetan Studies, Königswinter, 2006, edited by Orna Almogi, 127–94. Halle (Saale), Germany: International Institute for Tibetan and Buddhist Studies GmbH, 2008.;RNgog blo ldan shes rab's Topical Outline of the Ratnagotravibhāga Discovered at Khara Khoto;Ratnagotravibhāga Mahāyānottaratantraśāstra;Rngog blo ldan shes rab;Theg chen rgyud bla ma'i don bsdus pa
Ratnākaraśānti no shochosaku ni okeru nyoraizō rikai no niruikei
Kano, Kazuo. "Ratnākaraśānti no shochosaku ni okeru nyoraizō rikai no niruikei" (Two Different Positions Toward the Buddha-nature Doctrine Found in Ratnākaraśānti's Compositions). Mikkyō Bunka (Journal of Esoteric Buddhism) 226 (2011): 7–35.
Kano, Kazuo. "Ratnākaraśānti no shochosaku ni okeru nyoraizō rikai no niruikei" (Two Different Positions Toward the Buddha-nature Doctrine Found in Ratnākaraśānti's Compositions). Mikkyō Bunka (Journal of Esoteric Buddhism) 226 (2011): 7–35.
Kano, Kazuo. "Ratnākaraśānti no shochosaku ni okeru nyoraizō rikai no niruikei" (Two Different Positions Toward the Buddha-nature Doctrine Found in Ratnākaraśānti's Compositions). Mikkyō Bunka (Journal of Esoteric Buddhism) 226 (2011): 7–35.;Ratnākaraśānti no shochosaku ni okeru nyoraizō rikai no niruikei;The doctrine of buddha-nature in Indian Buddhism;Ratnākaraśānti;Kazuo Kano
Ratnākaraśānti’s Understanding of Buddha-nature
Kano, Kazuo. "Ratnākaraśānti’s Understanding of Buddha-Nature." China Tibetology 25, no. 2 (2015): 52–77.
Kano, Kazuo. "Ratnākaraśānti’s Understanding of Buddha-Nature." China Tibetology 25, no. 2 (2015): 52–77.
Kano, Kazuo. "Ratnākaraśānti’s Understanding of Buddha-Nature." China Tibetology 25, no. 2 (2015): 52–77.;Ratnākaraśānti’s Understanding of Buddha-nature;The doctrine of buddha-nature in Indian Buddhism;Ratnākaraśānti;Kazuo Kano
RṄog Blo ldan śes rab's Position on the Buddha-nature Doctrine and its Influence on the Early gSaṅ phu Tradition
The teaching that all sentient beings have Buddha-nature (tathāgatagarbha) was first proclaimed in the Tathāgatagarbhasūtra. Developed in a series of Mahāyāna sūtras, such as the Śrīmālādevīsūtra and Anūnatvāpūrṇatvanirdeśasūtra, it was then systematized in the Ratnagotravibhāga (abbr. RGV), alias Mahāyānottaratantraśāstra. The core idea of the RGV’s teaching is that everyone possesses Buddha-nature. The latter does not change throughout the progression from the level of ordinary beings to that of a Buddha, it is merely purified through the separation from adventitious defilements. Once this purification is complete, awakening is accomplished.
Both Indian and Tibetan traditions struggled with the question of the ontological status of Buddha-nature. One finds indeed in some sūtras descriptions of Buddha-nature as permanent and pervading every sentient being, which are also characteristics ascribed by non-Buddhists to the Self (ātman). But if Buddha-nature were to be understood as a permanent entity akin to a Self, how could this teaching be compatible with the standard Buddhist doctrine that everything is impermanent and selfless?
Some Mahāyāna sūtras, such as the Mahāyāna Mahāparinirvāṇasūtra, would offer support for the assimilation of Buddha-nature with a Self. The Mahāyāna Mahāparinirvāṇasūtra is quite explicit in associating the two notions, characterizing in particular the dharmakāya in terms of “perfection of Self” (ātmapāramitā), but warns about the confusion of the “correct” ātman, which is Buddha-nature, with ātman taken in its ordinary sense.1
RGV I.37 and RGVV also speak of the “perfection of Self” as an epithet of the dharmakāya, interpreting however this notion of “Self” (ātman) in the sense of selflessness (nairātmya) or quiescence of conceptual proliferations (prapañca), thus distinguishing Buddha-nature from the notion of a personal, permanent Self (ātman).2
Nevertheless, the RGV does not promote the doctrine of emptiness in the sense that everything is ultimately empty of intrinsic nature. Quite on the contrary, the RGV stresses the real existence of Buddha-nature, and proclaims the superiority of the Buddha-nature doctrine to the emptiness doctrine of the Prajñāpāramitāsūtras.3
The RGV thus on the one hand distinguishes Buddha-nature from the disapproved view of a Self, while on the other hand it admits Buddha-nature as ultimately existent4—an ambiguous viewpoint, and a challenging one for its interpreters. . . .
The present paper deals with a selection of rṄog’s most significant views on the doctrine of Buddha-nature and considers some reactions to his interpretations in the works of his followers. Since the RGV commentaries attributed to two of rṄog’s "four main [spiritual] sons" (sras kyi thu bo bźi), Źaṅ Tshes spoṅ ba Chos kyi bla ma and Gro luṅ pa Blo gros byuṅ gnas,19 as yet remain to be found,20 we will concentrate on the next-earliest available work, a commentary by Phywa pa Chos kyi seṅ ge (1109–1169).21 (Kano, introduction, 249–55)
Notes:
1. The Mahāyāna Mahāparinirvāṇasūtra equates ātman with Buddha-nature (see P 788 tu 105b5 [≈T vol. 12, 407b; 883b]: bdag ces bya ba ni de bźin gśegs paʼi sñiṅ poʼi don to //) and characterizes the dharmakāya (that is, the resultant aspect of Buddha-nature; see below [i]) in terms of “perfection of permanence” (nityapāramitā), “perfection of bliss” (sukhapāramitā), “perfection of Self (ātmapāramitā), and “perfection of purity” (śubhapāramitā) (see P 788 tu 33b3–34a2 [≈T vol. 12, 377c-378a; 862b]).
2. RGVV 31, 13–16: tathāgatas tua punar yathābhūtajñānena sarvadharmanairātmyaparapāramiprāptaḥb / tac cāsya nairātmyam anātmalakṣaṇena yathādarśanam avisaṃvāditatvātc sarvakālam ātmābhipreto nairātmyam evātmetid kṛtvā / yathoktaṃ sthito ʼsthānayogeneti /
(a Schmithausen [1971: 143] corrected tathāgataḥ to tathāgatas tu; b Johnston xvi; c Schmithausen [1971: 143] corrected avisaṃvāditvāt to avisaṃvāditatvāt;d Schmithausen [1971: 143] corrected evātmani to evātmeti)
RGVV 32,9–10: prajñāpāramitābhāvanayākāśopamasattvabhājanalokanairātmya- niṣṭhāgamanād.
See also RGVV 33,8–10: tām eva cāvidyāvāsabhūmiṃ pratītya sūkṣmanimittaprapañca- samudācārayogād atyantam anabhisaṃskārām ātmapāramitāṃ nādhigacchanti.
Schmithausen (1971: 143–144 and 1973: 135) links this sentence to the Madhyamaka view. For instance, the Madhyamakahṛdaya (III.284cd) similarly defines dharmakāya as quiescence of conceptual proliferations (buddhānāṃ dharmakāyo ʼyaṃ prapañcopaśamaḥ śivaḥ).
3. The alternative title of the RGV, mahāyānottaratantra “supreme doctrine of the Mahāyāna," hints to the superiority of the Buddha-nature doctrine to the emptiness doctrine. Cf. RGV I.160: pūrvam evaṃ vyavasthāpya tantre punar ihottare / pañcadoṣaprahāṇāya dhātvastitvaṃ prakāśitam /
4. Cf. RGV I.53, I.165; RGVV 2,11–13.
19. The other two are Khyuṅ rin chen grags and ʼBre śes rab ʼbar. Cf. bKaʼ gdams chos ʼbyuṅ gsal baʼi sgron me, 151.
20. Both A khu Chiṅ Śes rab rgya mtsho and gŹon nu dpal ascribe RGV commentaries to these two authors. (Cf. respectively Tho yig, nos. 11333 and 11339, and rGyud bla me loṅ, 4,23, 574,5.) gŹon nu dpal also lists RGV commentaries by Chos kyi bla ma’s disciple Ñaṅ braṅ pa Chos kyi ye śes (12th century); Phywa pa’s disciple gTsaṅ nag pa brTson ʼgrus seṅ ge (12th century); and Dan ʼbag sMra baʼi seṅ ge (12th century). See gŹon nu dpal, rGyud bla me loṅ, 4,23–24. A khu Chiṅ Śes rab rgya mtsho most
likely copied gŹon nu dpal’s references (see Tho yig nos. 11331, 11334, 11335).
Kano, Kazuo. "rṄog Blo ldan śes rab's Position on the Buddha-Nature Doctrine and Its Influence on the Early gSaṅ phu Tradition." Journal of the International Association of Buddhist Studies 32, no. 1-2 (2010): 249–83.
Kano, Kazuo. "rṄog Blo ldan śes rab's Position on the Buddha-Nature Doctrine and Its Influence on the Early gSaṅ phu Tradition." Journal of the International Association of Buddhist Studies 32, no. 1-2 (2010): 249–83.;RṄog Blo ldan śes rab's Position on the Buddha-nature Doctrine and its Influence on the Early gSaṅ phu Tradition;Rngog blo ldan shes rab;The doctrine of buddha-nature in Tibetan Buddhism;Kazuo Kano
Sajjana and Mahājana: Yogācāra Exegeses in the Eleventh Century Kashmir
Kano, Kazuo. "Sajjana and Mahājana: Yogācāra Exegeses in the Eleventh Century Kashmir." Indogaku Bukkyogaku Kenkyu (Journal of Indian and Buddhist Studies) 69, no. 2 (2021): 118–124.
Kano, Kazuo. "Sajjana and Mahājana: Yogācāra Exegeses in the Eleventh Century Kashmir." Indogaku Bukkyogaku Kenkyu (Journal of Indian and Buddhist Studies) 69, no. 2 (2021): 118–124.
Kano, Kazuo. "Sajjana and Mahājana: Yogācāra Exegeses in the Eleventh Century Kashmir." Indogaku Bukkyogaku Kenkyu (Journal of Indian and Buddhist Studies) 69, no. 2 (2021): 118–124.;Sajjana and Mahājana: Yogācāra Exegeses in the Eleventh Century Kashmir;Yogācāra;Sajjana;Mahājana
Sanskrit Manuscript of Sajjana's Mahāyānottaratantraśāstropadeśa
Kano, Kazuo. "Sanskrit Manuscript of Sajjana's Mahāyānottaratantraśāstropadeśa." (In Japanese.) Kōyasan daigaku mikkyō bunka kenkyūjo kiyō (Bulletin of the Research Institute of Esoteric Buddhist Culture, Kōyasan University) 19 (2006): 29–51.
Kano, Kazuo. "Sanskrit Manuscript of Sajjana's Mahāyānottaratantraśāstropadeśa." (In Japanese.) Kōyasan daigaku mikkyō bunka kenkyūjo kiyō (Bulletin of the Research Institute of Esoteric Buddhist Culture, Kōyasan University) 19 (2006): 29–51.
Kano, Kazuo. "Sanskrit Manuscript of Sajjana's Mahāyānottaratantraśāstropadeśa." (In Japanese.) Kōyasan daigaku mikkyō bunka kenkyūjo kiyō (Bulletin of the Research Institute of Esoteric Buddhist Culture, Kōyasan University) 19 (2006): 29–51.;Sanskrit Manuscript of Sajjana's Mahāyānottaratantraśāstropadeśa;Sajjana;Mahāyānottaratantraśāstropadeśa;Kazuo Kano
Sanskrit Verses from Candrakīrti's Triśaraṇasaptati Cited in the Munimatālaṃkāra
The present paper provides newly available Sanskrit fragments (11½ verses) from the Triśaraṇasaptati attributed to Candrakīrti '"`UNIQ--ref-00000739-QINU`"' These verses are found in the Sanskrit manuscript of Abhayākaraguptaʼs Munimatālaṃkāra.'"`UNIQ--ref-0000073A-QINU`"'
The Triśaraṇasaptati is a small versified work consisting 68 ślokas, the full text of which is preserved only in Tibetan translation. We find two versions (i.e. recensions) of the Triśaraṇasaptati in all the Tanjurs. The two versions are almost the same, having been translated by the same translation team (Atiśa and Rin chen bzang po).
Sorensen translated the Tibetan text into English and added to them six verses (12, 13, 33, 45, 46, and 47) in Sanskrit traced in the form of quotations in other works. Sorensenʼs English translation is for the most part faithful to the Tibetan text. The Tibetan translation itself, when compared with the Sanskrit original, is seen on occasion to be imprecise (see below, "Philological Remarks").
Other quotations from the Triśaraṇasaptati have been found in two passages in the Munimatālaṃkāra: Passage A (Skt. Ms. 7v1-4; Tib. D 82a7-b3; verses 1, 34, 51, 54, 55, 67) in Munimatālaṃkāra chapter 1 (the Bodhicittāloka chapter)'"`UNIQ--ref-0000073B-QINU`"' and Passage B (Skt. 132r1-3; Tib. D 219a5-b1; 7-9ab, 22-23) in chapter 3 (the Aṣṭābhisamayāloka chapter). When we collate these 11½ verses with the 6 verses independently collected by Sorensen, the total number becomes 17½, which is about 26% of the whole text of the Triśaraṇasaptati. (Kano and Xuezhu, introductory remarks, 4)
The Triśaraṇasaptati is a small versified work consisting 68 ślokas, the full text of which is preserved only in Tibetan translation. We find two versions (i.e. recensions) of the Triśaraṇasaptati in all the Tanjurs. The two versions are almost the same, having been translated by the same translation team (Atiśa and Rin chen bzang po).
Sorensen translated the Tibetan text into English and added to them six verses (12, 13, 33, 45, 46, and 47) in Sanskrit traced in the form of quotations in other works. Sorensenʼs English translation is for the most part faithful to the Tibetan text. The Tibetan translation itself, when compared with the Sanskrit original, is seen on occasion to be imprecise (see below, "Philological Remarks").
Other quotations from the Triśaraṇasaptati have been found in two passages in the Munimatālaṃkāra: Passage A (Skt. Ms. 7v1-4; Tib. D 82a7-b3; verses 1, 34, 51, 54, 55, 67) in Munimatālaṃkāra chapter 1 (the Bodhicittāloka chapter)'"`UNIQ--ref-0000073B-QINU`"' and Passage B (Skt. 132r1-3; Tib. D 219a5-b1; 7-9ab, 22-23) in chapter 3 (the Aṣṭābhisamayāloka chapter). When we collate these 11½ verses with the 6 verses independently collected by Sorensen, the total number becomes 17½, which is about 26% of the whole text of the Triśaraṇasaptati. (Kano and Xuezhu, introductory remarks, 4)
Kano, Kazuo, and Xuezhu Li. "Sanskrit Verses from Candrakīrtiʼs Triśaraṇasaptati Cited in the Munimatālaṃkāra." China Tibetology 22, no. 1 (2014) 4–11.
Kano, Kazuo, and Xuezhu Li. "Sanskrit Verses from Candrakīrtiʼs Triśaraṇasaptati Cited in the Munimatālaṃkāra." China Tibetology 22, no. 1 (2014) 4–11.;Sanskrit Verses from Candrakīrtiʼs Triśaraṇasaptati Cited in the Munimatālaṃkāra;Textual study;Candrakīrti;Kazuo Kano; Xuezhu Li
Six Tibetan Translations of the Ratnagotravibhāga
Kano, Kazuo. "Six Tibetan Translations of the Ratnagotravibhāga." China Tibetology 23, no. 2 (2014), 76–101.
Kano, Kazuo. "Six Tibetan Translations of the Ratnagotravibhāga." China Tibetology 23, no. 2 (2014), 76–101.
Kano, Kazuo. "Six Tibetan Translations of the Ratnagotravibhāga." China Tibetology 23, no. 2 (2014), 76–101.;Six Tibetan Translations of the Ratnagotravibhāga;Textual study;Ratnagotravibhāga Mahāyānottaratantraśāstra;Atīśa;Nag 'tsho lo tsA ba tshul khrims rgyal ba;Rngog blo ldan shes rab;Sajjana;Mar pa do pa chos kyi dbang phyug;Jo nang lo tsA ba blo gros dpal;Pa tshab lo tsA ba nyi ma grags pa
Some Remarks on the Sanskrit Titles of Sthiramati’s Works
Kano, Kazuo. "Some Remarks on the Sanskrit Titles of Sthiramati’s Works." In Śrāvakabhūmi and Buddhist Manuscripts, edited by Seongcheol Kim and Jundo Nagashima, 191–208. Tokyo: Nombre, 2017.
Kano, Kazuo. "Some Remarks on the Sanskrit Titles of Sthiramati’s Works." In Śrāvakabhūmi and Buddhist Manuscripts, edited by Seongcheol Kim and Jundo Nagashima, 191–208. Tokyo: Nombre, 2017.
Kano, Kazuo. "Some Remarks on the Sanskrit Titles of Sthiramati’s Works." In Śrāvakabhūmi and Buddhist Manuscripts, edited by Seongcheol Kim and Jundo Nagashima, 191–208. Tokyo: Nombre, 2017.;Some Remarks on the Sanskrit Titles of Sthiramati’s Works;Textual study;Sthiramati;Kazuo Kano
Tathāgatagarbaḥ Sarvasattvānāṃ: A Hypothetical Interpretation of a Declarative Formula in the Mahāparinirvāṇamahāsūtra
Kano, Kazuo. "Tathāgatagarbaḥ Sarvasattvānāṃ: A Hypothetical Interpretation of a Declarative Formula in the Mahāparinirvāṇamahāsūtra." (In Japanese.) Critical Review for Buddhist Studies 22 (2017): 9–61.
Kano, Kazuo. "Tathāgatagarbaḥ Sarvasattvānāṃ: A Hypothetical Interpretation of a Declarative Formula in the Mahāparinirvāṇamahāsūtra." (In Japanese.) Critical Review for Buddhist Studies 22 (2017): 9–61.
Kano, Kazuo. "Tathāgatagarbaḥ Sarvasattvānāṃ: A Hypothetical Interpretation of a Declarative Formula in the Mahāparinirvāṇamahāsūtra." (In Japanese.) Critical Review for Buddhist Studies 22 (2017): 9–61.;Tathāgatagarbaḥ Sarvasattvānāṃ: A Hypothetical Interpretation of a Declarative Formula in the Mahāparinirvāṇamahāsūtra;Terminology;Textual study;Mahāparinirvāṇasūtra;Kazuo Kano
The Transmission of Sanskrit Manuscripts from India to Tibet
Kano, Kazuo. "The Transmission of Sanskrit Manuscripts from India to Tibet: The Case of a Manuscript Collection in the Possession of Atiśa Dīpaṃkaraśrījñāna (980–1054)." In Transfer of Buddhism Across Central Asian Networks (7th to 13th Centuries), edited by Carmen Meinert, 82–117. Leiden: Brill, 2015.
Kano, Kazuo. "The Transmission of Sanskrit Manuscripts from India to Tibet: The Case of a Manuscript Collection in the Possession of Atiśa Dīpaṃkaraśrījñāna (980–1054)." In Transfer of Buddhism Across Central Asian Networks (7th to 13th Centuries), edited by Carmen Meinert, 82–117. Leiden: Brill, 2015.
Kano, Kazuo. "The Transmission of Sanskrit Manuscripts from India to Tibet: The Case of a Manuscript Collection in the Possession of Atiśa Dīpaṃkaraśrījñāna (980–1054)." In Transfer of Buddhism Across Central Asian Networks (7th to 13th Centuries), edited by Carmen Meinert, 82–117. Leiden: Brill, 2015.;The Transmission of Sanskrit Manuscripts from India to Tibet;Atīśa;Kazuo Kano;Atiśa;ཇོ་བོ་རྗེ་ཨ་ཏི་ཤ་;jo bo rje a ti sha;dpal mar med mdzad dpal ye shes;slob dpon chen po dpal mar me mdzad ye shes;rgya gar gyi mkhan po dpal ldan mar me;rgya gar gyi mkhan po dpal ldan mar me mdzad bzang po ye shes snying po;dI paM ka ra shrI dz+nyA na;paN+Dita dI paM ka ra;mgon po a ti sha;དཔལ་མར་མེད་མཛད་དཔལ་ཡེ་ཤེས་;སློབ་དཔོན་ཆེན་པོ་དཔལ་མར་མེ་མཛད་ཡེ་ཤེས་;རྒྱ་གར་གྱི་མཁན་པོ་དཔལ་ལྡན་མར་མེ་;རྒྱ་གར་གྱི་མཁན་པོ་དཔལ་ལྡན་མར་མེ་མཛད་བཟང་པོ་ཡེ་ཤེས་སྙིང་པོ་;དཱི་པཾ་ཀ་ར་ཤྲཱི་ཛྙཱ་ན་;པཎྜིཏ་དཱི་པཾ་ཀ་ར་;མགོན་པོ་ཨ་ཏི་ཤ་;Atīśa;Atiśa Dīpaṃkara;Dīpaṃkara Śrījñāna;Śrī Dīpaṃkarajñānapada;Dīpaṃkararakṣita
Two Short Glosses on Yogācāra Texts by Vairocanarakṣita
Kano, Kazuo. "Two Short Glosses on Yogācāra Texts by Vairocanarakṣita: Viṃśikāṭīkāvivṛti and *Dharmadharmatāvibhāgavivṛti." In Part 1 of Sanskrit Texts from Giuseppe Tucci's Collection, edited by Francesco Sferra, 343–80. Manuscripta Buddhica 1. Rome: Istituto Italiano per l’Africa e l’Oriente (IsIAO), 2008.
Kano, Kazuo. "Two Short Glosses on Yogācāra Texts by Vairocanarakṣita: Viṃśikāṭīkāvivṛti and *Dharmadharmatāvibhāgavivṛti." In Part 1 of Sanskrit Texts from Giuseppe Tucci's Collection, edited by Francesco Sferra, 343–80. Manuscripta Buddhica 1. Rome: Istituto Italiano per l’Africa e l’Oriente (IsIAO), 2008.
Kano, Kazuo. "Two Short Glosses on Yogācāra Texts by Vairocanarakṣita: Viṃśikāṭīkāvivṛti and *Dharmadharmatāvibhāgavivṛti." In Part 1 of Sanskrit Texts from Giuseppe Tucci's Collection, edited by Francesco Sferra, 343–80. Manuscripta Buddhica 1. Rome: Istituto Italiano per l’Africa e l’Oriente (IsIAO), 2008.;Two Short Glosses on Yogācāra Texts by Vairocanarakṣita;Yogācāra;Textual study;tathāgatagarbha;Vairocanarakṣita;Kazuo Kano
What is Tathāgatagarbha: Buddha-Nature or Buddha Within?
Saitō, Akira, ed. "What is Tathāgatagarbha: Buddha-Nature or Buddha Within?" Special Issue, Acta Asiatica 118 (2020).
Saitō, Akira, ed. "What is Tathāgatagarbha: Buddha-Nature or Buddha Within?" Special Issue, Acta Asiatica 118 (2020).
Saitō, Akira, ed. "What is Tathāgatagarbha: Buddha-Nature or Buddha Within?" Special Issue, Acta Asiatica 118 (2020).;What is Tathāgatagarbha: Buddha-Nature or Buddha Within?;tathāgatagarbha;What is Tathāgatagarbha: Buddha-Nature or Buddha Within?
Mentioned in
Christopher V. Jones at the 2019 Tathāgatagarbha Symposium
Christopher Jones discusses the development of the concept of buddha-nature in the first five hundred years of the Common Era. He postulates that the most likely trajectory of buddha-nature thought in India entailed a reimagining of the expression tathāgatagarbha away from its contentious "ātmavādin" origins.
Jones, Christopher V. "Selfhood, Secrecy, Singularity: Reassessing the Early Life of the Tathāgatagarbha in India." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 45:01. https://www.youtube.com/watch?v=ARzGpIOwFYc.
Jones, Christopher V. "Selfhood, Secrecy, Singularity: Reassessing the Early Life of the Tathāgatagarbha in India." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 45:01. https://www.youtube.com/watch?v=ARzGpIOwFYc.;Christopher V. Jones at the 2019 Tathāgatagarbha Symposium;History of buddha-nature in India;The doctrine of buddha-nature in Early Buddhism;Takasaki, J.;Radich, M.;The doctrine of buddha-nature in Indian Buddhism;Buddha-nature as Self - Atman;tathāgatagarbha;Tathāgatagarbhasūtra;buddhadhātu;dharmakāya;Anūnatvāpūrṇatvanirdeśaparivarta;Śrīmālādevīsūtra;Mahāparinirvāṇasūtra;Aṅgulimālīyasūtra;Mahābherīsūtra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Ratnagotravibhāgavyākhyā;Laṅkāvatārasūtra;ātman;ekayāna;Terminology;Christopher V. Jones; Selfhood, Secrecy, Singularity: Reassessing the Early Life of the Tathāgatagarbha in India
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