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Articles/Buddha-Nature and Social Justice by Venerable Karma Lekshe Tsomo + (''Tsomo, Ven. Karma Lekshe. "Buddha-Nature and Social Justice." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, March 27, 2021. Video, 1:10:35. https://www.youtu.be/8LbSKKSjT6E.'')
Media/Dorji Wangchuk: Is "Other-Emptiness" Taught as Part of the Curriculum in Nyingma Shedras Today? + (''Wangchuk, Dorji "Is "Other-Emptiness" Ta … ''Wangchuk, Dorji "Is "Other-Emptiness" Taught as Part of the Curriculum in Nyingma Shedras Today?" Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, July 31, 2021. Video, 3:54. https://youtu.be/visvFgxXkUw.''deo, 3:54. https://youtu.be/visvFgxXkUw.'')
Articles/Buddha by Nature or Buddha by Nurture: Deliberations on the Buddha-Nature Theory in the Nyingma Tradition by Dorji Wangchuk: Conversations on Buddha-Nature + (''Wangchuk, Dorji. "Buddha by Nature or Bu … ''Wangchuk, Dorji. "Buddha by Nature or Buddha by Nurture: Deliberations on the Buddha-Nature Theory in the Nyingma Tradition." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, July 31, 2021. Video, 1:21:34. https://youtu.be/xC06_wvq_cI.'', 1:21:34. https://youtu.be/xC06_wvq_cI.'')
Media/Dorji Wangchuk: Buddha by Nature or Buddha by Nurture? On the Views of Rongzompa, Longchenpa, and Mipam + (''Wangchuk, Dorji. "Buddha by Nature or Bu … ''Wangchuk, Dorji. "Buddha by Nature or Buddha by Nurture? On the Views of Rongzompa, Longchenpa, and Mipam." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, July 31, 2021. Video, 10:19. https://youtu.be/zWtzs-1-S4Q.''eo, 10:19. https://youtu.be/zWtzs-1-S4Q.'')
Media/Dorji Wangchuk: How Can Ordinary Buddhists Access the Profound Teachings on Buddha-Nature? + (''Wangchuk, Dorji. "How Can Ordinary Buddh … ''Wangchuk, Dorji. "How Can Ordinary Buddhists Access the Profound Teachings on Buddha-Nature?" Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, July 31, 2021. Video, 3:17. https://youtu.be/RkpIR_cTmpA.''deo, 3:17. https://youtu.be/RkpIR_cTmpA.'')
Media/Dorji Wangchuk: How Were Rongzompa's Works Received and Integrated in the Nyingma Tradition? + (''Wangchuk, Dorji. "How Were Rongzompa's W … ''Wangchuk, Dorji. "How Were Rongzompa's Works Received and Integrated in the Nyingma Tradition?" Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, July 31, 2021. Video, 4:26. https://youtu.be/QnNTq24E1fk.''deo, 4:26. https://youtu.be/QnNTq24E1fk.'')
Media/Dorji Wangchuk: Longchenpa and His Position on Buddha-Nature + (''Wangchuk, Dorji. "Longchenpa and His Position on Buddha-Nature." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, July 31, 2021. Video, 3:28. https://youtu.be/BKbGrmfa0kk.'')
Media/Dorji Wangchuk: On His First Encounter with the Concept of Buddha-Nature + (''Wangchuk, Dorji. "On His First Encounter with the Concept of Buddha-Nature." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, July 31, 2021. Video, 2:38. https://youtu.be/okzqa9D7l8s.'')
Media/Dorji Wangchuk: On How Buddha-Nature Theory May Be Shaped by Western Studies and Practice and the Implications of Tathāgatagarbha Theory + (''Wangchuk, Dorji. "On How Buddha-Nature T … ''Wangchuk, Dorji. "On How Buddha-Nature Theory May Be Shaped by Western Studies and Practice and the Implications of Tathāgatagarbha Theory." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, July 31, 2021. Video, 8:15. https://youtu.be/NHy4sKZoc_k.''deo, 8:15. https://youtu.be/NHy4sKZoc_k.'')
Media/Dorji Wangchuk: On the Impact of Rongzompa, Longchenpa, and Mipam on the Nyingma Tradition + (''Wangchuk, Dorji. "On the Impact of Rongz … ''Wangchuk, Dorji. "On the Impact of Rongzompa, Longchenpa, and Mipam on the Nyingma Tradition." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, July 31, 2021. Video, 8:44. https://youtu.be/pEES25DoqyM.''deo, 8:44. https://youtu.be/pEES25DoqyM.'')
Media/Dorji Wangchuk: On the Relationship between Tathāgatagarbha Theory and Pratītyasamutpāda + (''Wangchuk, Dorji. "On the Relationship be … ''Wangchuk, Dorji. "On the Relationship between Tathāgatagarbha Theory and Pratītyasamutpāda." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, July 31, 2021. Video, 7:34. https://youtu.be/OxvIEFyhvKA.''deo, 7:34. https://youtu.be/OxvIEFyhvKA.'')
Media/Dorji Wangchuk: Resources for the Nyingma Understanding of Buddha-Nature + (''Wangchuk, Dorji. "Resources for the Nyingma Understanding of Buddha-Nature." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, July 31, 2021. Video, 2:59. https://youtu.be/jRFZpWF2brA.'')
Media/Dorji Wangchuk: Rongzompa and His Position on Buddha-Nature + (''Wangchuk, Dorji. "Rongzompa and His Position on Buddha-Nature." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, July 31, 2021. Video, 10:03. https://youtu.be/yj6k07_8gIU.'')
Media/Dorji Wangchuk: The Textual Sources and Advocates of Buddha-Nature Theory in the Early Transmission Period + (''Wangchuk, Dorji. "The Textual Sources an … ''Wangchuk, Dorji. "The Textual Sources and Advocates of Buddha-Nature Theory in the Early Transmission Period." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, July 31, 2021. Video, 3:56. https://youtu.be/hOM2RwrLroI.''deo, 3:56. https://youtu.be/hOM2RwrLroI.'')
Books/Wisdom of Buddha: The Saṁdhinirmocana Mahāyāna Sūtra + (''Wisdom of Buddha: The Samdhinirmochana S … ''Wisdom of Buddha: The Samdhinirmochana Sutra'' was translated from the Tibetan by John Powers as a PhD thesis in Buddhist Studies.The Samdhinirmochana Sutra demonstrates how our common modes of viewing reality and our habitual ways of living are fundamentally mistaken. It details how the full force of our mental and physical faculties can be harnessed for the task of clearing up the ignorance that clouds the continuum of every being who is not a Buddha, describing in detail the views, stages, and practices necessary for this transformation.This Sutra presents the Buddha's dialogues with ten great Bodhisattvas on such topics as ultimate reality, base-consciousness, the threefold character of phenomena, the teachings of definitive meaning, the ten stages of the Bodhisattva Path and the six perfection, and the union of wisdom and compassion at the Buddha level. Read, studied, outlined, and meditated upon, this Sutra can reveal the architecture of enlightenment and open awareness to the profound and expansive vision that informs the third turning teachings. Correctly understood, it can guide the reader on a path that leads to mental balance, insight into the view of sunyata, and deep commitment to work selflessly for the benefit of others. To encourage students to investigate the text more closely, this publication contains the complete typeset Tibetan text on facing pages, extensive notes, glossary, and index. (Source: [https://shop.dharmapublishing.com/collections/books-sutras/products/wisdom-of-buddha Dharma Publishing])ducts/wisdom-of-buddha Dharma Publishing]))
Articles/Nyraizōkyō saiko: Busshō no kyūyu wo chūshin to shite + (''Zimmermann, Michael. "Nyraizōkyō saiko: … ''Zimmermann, Michael. "Nyraizōkyō saiko: Busshō no kyūyu wo chūshin to shite" (Reconsidering the ''Tathāgatagarbhasūtra'' Focusing on the Nine Similes of Buddha-nature). In ''Nyoraizō to Busshō'' (''Tathāgatagarbha'' and Buddha Nature), edited by Masahiro Shimoda, 97–139. Vol. 8 of ''Shirīzu Daijō Bukkyō'' (Series on Mahāyāna Buddhism). Tokyo: Shunjūsha, 2014.''āyāna Buddhism). Tokyo: Shunjūsha, 2014.'')
Articles/The Buddha Lies Hidden Within: Discourse on the Buddha Nature (The Tathāgatagarbha Sūtra) + (''Zimmermann, Michael. "The Buddha Lies Hi … ''Zimmermann, Michael. "The Buddha Lies Hidden Within: Discourse on the Buddha Nature (The Tathāgatagarbha Sūtra)." In Vol. 1, ''The Norton Anthology of World Religions: Hinduism, Buddhism, Daoism'', edited by Jack Miles, Wendy Doniger, Donald S. Lopez Jr., and James Robson, 1022–44. New York: W. W. Norton, 2015.'', 1022–44. New York: W. W. Norton, 2015.'')
Books/Nang brtag rgyud gsum zab mo nang don rgyud brtag gnyis rgyud bla ma'i bstan bcos + (''karma pa gsum pa rang byung rdo rje ཀརྨ་ … ''karma pa gsum pa rang byung rdo rje ཀརྨ་པ་གསུམ་པ་རང་བྱུང་རྡོ་རྗེ་. nang brtag rgyud gsum: zab mo nang don; rgyud brtag gnyis; rgyud bla ma'i bstan bcos ནང་བརྟག་རྒྱུད་གསུམ། ཟབ་མོ་ནང་དོན། རྒྱུད་བརྟག་གཉིས། རྒྱུད་བླ་མའི་བསྟན་བཅོས།. wA Na badzra bi dya dpe mdzod khang ཝཱ་ཎ་བཛྲ་བི་དྱཱ་དཔེ་མཛོད་ཁང་, 2011. The Third Karmapa, Rangjung Dorje. ''A Collection of Important Root Texts: Gyu Lama, Zangmo Nangdon, Namshe Yeshe Chepa, and the Hevajra Tantra.'' Vajra Vidya Library, 2011.''e Hevajra Tantra.'' Vajra Vidya Library, 2011.'')
Articles/'Gos Lo tsā ba gZhon nu dpal's Commentary on the Dharmatā Chapter of the Dharmadharmatāvibhāgakārikās + ('Gos Lo tsā ba gZhon nu dpal's (1392-1481) … 'Gos Lo tsā ba gZhon nu dpal's (1392-1481) commentary on the second chapter of the ''Ratnagotravibhāgavyākhyā'' (RGVV) is introduced by a detailed explanation of the ''dharmatā'' chapter in the ''Dharmadharmatāvibhāgakārikās'' (DhDhVK). This is, according to gZhon nu dpal, because the detailed presentation of ''āśrayaparivŗtti'' in the DhDhV is a commentary on the ''bodhi'' chapter of the RGV. In both texts, ''āśrayaparivŗtti'' refers to a positively described ultimate which is revealed by removing adventitious stains. Whereas in the RGV this is the Buddha-element (or ''tathāgatagarbha'') with its inseparable qualities, it is the ''dharmatā'', suchness or natural luminosity (''prakŗtiprabhāsvaratā'') in the ''Dharmadharmatāvibhāgavŗtti'' (DhDhVV). This luminosity is compared to primordially pure space, gold and water which must have their adventitious stains removed before they can be discovered. From this gZhon nu dpal concludes that the DhDhVV belongs to the Madhyamaka tradition. Consequently, the typical Yogācāra negation of external objects is taken as referring to the latters' non-existence in terms of ''svabhāva''. What makes gZhon nu dpal's DhDhV-commentary so interesting is his ''mahāmudrā'' interpretation of a central topic in the DhDhV, i.e., the abandonment of all "mentally created characteristic signs" (''nimittas''). The latter practice plays a crucial role in the cultivation of non-conceptual wisdom, which is taken as the cause or the foundation of ''āśrayaparivŗtti'' in the DhDhV. Based on Sahajavajra's (11th century) ''Tattvadaśakaţīkā'' gZhon nu dpal explains that the ''nimittas'' are abandoned by directly realizing their natural luminosity which amounts to a direct or non-conceptual experience of their true nature. To be sure, while the usual Mahāyāna approach involves an initial analysis of the ''nimittas'', namely, an analytic meditation which eventually turns into non-conceptual abiding in the same way as a fire kindled from rubbing pieces of wood bums the pieces of wood themselves (gZhon nu dpal explains this on the basis of Kamalaśīla's commentary on the ''Nirvikalpapraveśadhāraņī''), ''mahāmudrā'' pith-instructions enable a meditation of direct perceptions right from the beginning. In view of the fact that such direct perceptions of emptiness (or ''dharmatā'' in this context here) usually start from the first Bodhisattva-level onwards, gZhon nu dpal also tries to show that the four yogas of ''mahāmudrā'' are in accordance with the four ''prayogas'' of the DhDhV. It should be noted that such a ''mahāmudrā'' interpretation must have already existed in India, as can be seen from Jñānakīrti's (10th/11th-century) ''Tattvāvatāra'', in which a not-specifically-Tantric form of ''mahāmudrā'' practice is related with the traditional fourfold Mahāyāna meditation by equating "Mahāyāna" in ''Lańkāvatārasūtra'' X.257d with ''mahāmudrā''. The ''pādas'' X.257cd "A yogin who is established in a state without appearances sees Mahāyāna" thus mean that one finally sees or realizes ''mahāmudrā''. To sum up, the DhDhV plays an important role for gZhon nu dpal in that it provides a canonical basis for his ''mahāmudrā'' tradition, and by showing that the ''dharmatā'' portion of the DhDhV is a commentary on the second chapter of the RGV, gZhon nu dpal skillfully links his ''mahāmudrā'' interpretation to the standard Indian work on Buddha-nature, and thus to a concept which considerably facilitated the bridging of the Sūtras with the Tantras. ([https://www.researchgate.net/publication/29770680_Gos_Lo_tsa_ba_gZhon_nu_dpal's_Commentary_on_the_Dharmata_Chapter_of_the_Dharmadharmatavibhagakarikas Source Accessed April 1, 2020]))
People/Bo dong paN chen phyogs las rnam rgyal + ((Chokle Namgyal) (1376-1451). The twenty-t … (Chokle Namgyal) (1376-1451). The twenty-third abbot of Bo dong E monastery, founded in about 1049 by the Bka' gdams geshe (dge bshes) Mu dra pa chen po, and the founder of the Bo dong tradition. His collected works, said to number thirty-six titles, include his huge encyclopedic work ''De nyid 'dus pa'' ("Compendium of the Principles"); it alone runs to 137 volumes in the incomplete edition published by the Tibet House in Delhi. Phyogs las rnam rgyal (who is sometimes confused with Jo nang pa Phyogs las rnam rgyal who lived some fifty years earlier) was a teacher of Dge 'dun grub (retroactively named the first Dalai Lama) and Mkhas grub Dge legs dpal bzang, both students of Tsong kha pa. Among his disciples was the king of Gung thang, Lha dbang rgyal mtshan (1404–1463), whose daughter Chos kyi sgron me (1422–1455) became a nun after the death of her daughter and then the head of Bsam lding (Samding) monastery, which her father founded for her. The monastery is the only Tibetan monastery whose abbot is traditionally a woman; incarnations are said to be those of the goddess Vajravārāhī (T. Rdo rje phag mo), "Sow-Headed Goddess." (Source: "Bo dong Phyogs las rnam rgyal." In ''The Princeton Dictionary of Buddhism'', 139. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Books/Tao-sheng's Commentary on the Lotus Sūtra + ((Chu) Tao-sheng stands out in history as a … (Chu) Tao-sheng stands out in history as a unique and preeminent thinker whose paradigmatic, original ideas paved the way for the advent of Chinese Buddhism. The universality of Buddha-nature, which Tao-sheng championed at the cost of excommunication, was to become a cornerstone of the Chinese Buddhist ideology. This book presents a comprehensive study of the only complete document by Tao-sheng still in existence. (Source: [https://www.sunypress.edu/p-986-tao-shengs-commentary-on-the-lo.aspx SUNY Press])ngs-commentary-on-the-lo.aspx SUNY Press]))
Books/The Awakening of Faith in the Mahayana Doctrine + ((From the translator's introduction, v–vi) … (From the translator's introduction, v–vi) This is the title of one of the most important books in the world. A Japanese scholar has translated it ''The Awakening of Faith''. It might also be rendered ''The Mahayana Faith'' or ''The Faith of the New Buddhism''.Its importance is apparent when we consider the fact that of the 26,000 Buddhist monks and nuns in Japan no less than 17,000 of them belong to the Pure Land School and the True School, which regard this book as their fountain and origin. Its importance is still more apparent when we consider that its doctrines are the fundamental ones of the Mahayana Faith, which is by far the chief school of Buddhism, not only in Japan, but also in China, where are the great majority of the Buddhists of the world. If we estimate the value of books by the number of adherents to their doctrines, then, after the Bible, the Koran, the Confucian Classics, and the Vedas, this volume, about the size of the Gospel of Mark, ranks next, or fifth, among the sacred books of the world. The great value of the book is also apparent when we remember that the Eastern world had been driven to general despair by the atheistic doctrines of primitive Buddhism, called the Hinayana School, and that it was by the doctrines of this book, which gave rise to the Mahayana School of New Buddhism, that a gospel of great hope was preached to the greater part of the Eastern Asiatic continent. Its new doctrines were that of the One Soul immanent for good in all the universe, that of a Divine Helper of men, of individual immortality and growth in the likeness of God, of the importance of faith in God to produce good works and that of the willingness of the best spirits to make sacrifices to save others—the very subjects which in these modern days still occupy the attention of the most thoughtful men of the world. The book is Brahministic and Buddhistic, Indian and Western in some aspects of philosophic thought. It is profoundly philosophic, reminding one strongly of Hegel, Berkeley and G. Gore in the earlier part, and is as hard to understand as Bishop Butler's famous Analogy; yet very practical in the latter part, therefore it has great importance arising from its high and extensive range of view. If it be, as it is more and more believed that the Mahayana Faith is not Buddhism, properly so-called, but an Asiatic form of the same Gospel of our Lord and Saviour Jesus Christ, in Buddhistic nomenclature, differing from the old Buddhism just as the new Testament differs from the old, then it commands a world-wide interest, for in it we find an adaptation of Christianity to ancient thought in Asia, and the deepest bond of union between the different races of the East and the West, viz., the bond of a common religion. Both Christianity and the NewBuddhism hold to the transcendent and the immanent forms of God; but the East emphasises more of the immanent form while the West emphasises more of the transcendent. The almost universal reception of thedoctrines contained in this book by both the East and the West constitutes to my mind its highest claim to our attention; for thereby we are brought face to face with a solution of the stupendous practical problem of uniting all races in one bond of religious charity!)
People/Zhiyi + ((J. Tendai Chigi; K. Ch’ǒnt’ae Chiǔi) (538 … (J. Tendai Chigi; K. Ch’ǒnt’ae Chiǔi) (538-597). One of the most influential monks in Chinese Buddhist history and de facto founder of the Tiantai zong. A native of Jingzhou (in present-day Hunan province), Zhiyi was ordained at the age of eighteen after his parents died during the wartime turmoil that preceded the Sui dynasty’s unification of China. He studied vinaya and various Mahāyāna scriptures, including the ''Saddharmapuṇḍarīkasūtra'' ("Lotus Sūtra'") and related scriptures. In 560, Zhiyi met Nanyue Huisi (515-577), who is later listed as the second patriarch of the Tiantai lineage, on Mt. Dasu in Guangzhou and studied Huisi’s teachings on the suiziyi sanmei (cultivating samādhi wherever mind is directed, or the samādhi of freely flowing thoughts), the "four practices of ease and bliss" (si anle xing), a practice based on the ''Saddharmapuṇḍarīkasūtra'', and the lotus repentance ritual. Zhiyi left Huisi at his teacher’s command and headed for the Southern capital of Jinling (present-day Jiangsu province) at the age of thirty (567) to teach the ''Saddharmapuṇḍarīkasūtra'' and the ''Dazhidu lun'' for eight years at the monastery of Waguansi. The ''Shi chanboluomi cidi famen'' [alt. ''Cidi chanmen''] are his lecture notes from this period of meditation and teaching. In 575, he retired to Mt. Tiantai (present-day Zhejiang province), where he built a monastery (later named Xiuchansi by the emperor) and devoted himself to meditative practice for eleven years. During this time he compiled the ''Fajie cidi chumen'' and the ''Tiantai xiao zhiguan''. After persistent invitations from the king of Chen, Zhiyi returned to Jinling in 585 and two years later wrote the ''Fahua wenju'', an authoritative commentary on the ''Saddharmapuṇḍarīkasūtra''. Subsequently in Yangzhou, Zhiyi conferred the bodhisattva precepts on the crown prince, who later became Emperor Yang (r. 604-617) of the Sui dynasty. Zhiyi was then given the title Great Master Zhizhe (Wise One). Zhiyi also established another monastery on Mt. Dangyang in Yuquan (present-day Hunan province), which Emperor Wen (r. 581-604) later named Yuquansi. Zhiyi then began lecturing on what became his masterpieces, the ''Fahua xuanyi'' (593) and the ''Mohe zhiguan'' (594). At the request of the king of Jin, in 595 Zhiyi returned to Yangzhou, where he composed his famous commentaries on the ''Vimalakīrtinirdeśa'', i.e., the ''Weimojing xuanshou'' and the ''Weimojing wenshou'', before dying in 597. Among the thirty or so works attributed to Zhiyi, the ''Fahua xuanyi'', ''Fahuawenju'', and ''Mohe zhiguan'' are most renowned and are together known as the Tiantai san dabu (three great Tiantai commentaries). (Source: "Tiantai Zhiyi." In ''The Princeton Dictionary of Buddhism'', 911–12. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
People/Yin Shun + ((Master) Yin Shun (印順導師, Yìnshùn Dǎoshī) ( … (Master) Yin Shun (印順導師, Yìnshùn Dǎoshī) (5 April 1906 – 4 June 2005) was a well-known Buddhist monk and scholar in the tradition of Chinese Mahāyāna Buddhism. Though he was particularly trained in the Three Treatise school, he was an advocate of the One Vehicle (or Ekayāna) as the ultimate and universal perspective of Buddhahood for all, and as such included all schools of Buddha Dharma, including the Five Vehicles and the Three Vehicles, within the meaning of the Mahāyāna as the One Vehicle. Yin Shun's research helped bring forth the ideal of "Humanistic" (human-realm) Buddhism, a leading mainstream Buddhist philosophy studied and upheld by many practitioners. His work also regenerated the interests in the long-ignored Āgamas among Chinese Buddhist society and his ideas are echoed by Theravadin teacher Bhikkhu Bodhi. As a contemporary master, he was most popularly known as the mentor of Cheng Yen (Pinyin: Zhengyan), the founder of Tzu-Chi Buddhist Foundation, as well as the teacher to several other prominent monastics. Although Master Yin Shun is closely associated with the Tzu-Chi Foundation, he has had a decisive influence on others of the new generation of Buddhist monks such as Sheng-yen of Dharma Drum Mountain and Hsing Yun of Fo Guang Shan, who are active in humanitarian aid, social work, environmentalism and academic research as well. He is considered to be one of the most influential figures of Taiwanese Buddhism, having influenced many of the leading Buddhist figures in modern Taiwan. ([https://en.wikipedia.org/wiki/Yin_Shun Source Accessed July 10, 2020])ed July 10, 2020]))
Books/The Zen Master Dōgen’s Understanding of the Buddha-Nature in Light of the Historical Development of the Buddha-Nature Concept in India, China, and Japan + (. . . The present study will have a twofol … . . . The present study will have a twofold purpose: 1) to examine the history of the Buddha-nature concept in an attempt to discover a central core of meaning inherent in the concept, and 2) to evaluate Dōgen's view of the Buddha-nature in the light of that central core of meaning. Parts I and II of this work, which examine the doctrinal history of the Buddha-nature concept in India and China, are devoted to the former task, and Part III, which examines Dōgen's thought concerning the Buddha-nature, is devoted to the latter. It is hoped that through the examination of Dōgen's conception of the Buddha-nature in the light of the previous articulation of the concept, it will be possible to form conclusions concerning the significance of Dōgen's thought in Buddhist doctrinal history. (Grosnick, introduction, 7–8)nal history. (Grosnick, introduction, 7–8))
Articles/The monistic absolute of the Uttaratantra and modern science + (. . . We observe that in the non-dualist p … . . . We observe that in the non-dualist philosophy of the ''Uttaratantra'' only one ontological entity, that is, the Cosmical Body of the Buddha is recognised. The substratum of everything that exists is this Essence of the Buddha. The phenomenal nature does not really exist. It appears to exist due to the force of Transcendental Illusion. Absolute Monism is also the foundation of Modern Science. What really exists is Consciousness alone which has no plural. The plurality of the cosmos is only apparent, illusory. (Goswami, concluding remarks, 281–82)ory. (Goswami, concluding remarks, 281–82))
Articles/RNgog blo ldan shes rab's Topical Outline of the Ratnagotravibhāga Discovered at Khara Khoto + (1) Among the fifty or so compositions of R … 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 Bka’ gdams pa had spread there. (Kano, conclusion, 170)astic tradition of the Bka’ gdams pa had spread there. (Kano, conclusion, 170))
Books/Buddha Nature (Shamar) + (14th Shamar Rinpoche's teachings on the Uttaratantra using the 3rd Karmapa's text, Revealing Buddha Nature.)
People/Khensur Rinpoche Ngawang Nyima + (72nd abbot of Drepung Gomang Monastery, Ge … 72nd abbot of Drepung Gomang Monastery, Geshe Ngawang Nyima was born on 18th July, 1907 in Davatai, Buryatia (today's Republic of Buryatia under Russian Federation). His parents, father Tsedup Dorje and mother Tsekyima, were devoted Buddhists. It is said that on the day of his birth, Geshe Lharamba Minyak Lobsang Yonten from Drepung Loseling visited the house of his parents. Later, Lobsang Yonten became the abbot of Loseling College.Geshe Ngawang Nyima entered the door to Dharma in Shulutuiskii Datsan (Aginskii Datsan) and received vows of Barma Ravjung and novice vows there. Until the age of nine he learnt to read and write in Mongolian and Tibetan languages. Then he memorized various prayers and started to study Buddhist logic. At that time Russia was in the process of Communist revolution and he had to study communist theory at his Monastery.In 1923 he left Buryatia secretly for Tibet and the next year he arrived Lhasa, through Ulaanbaatar. In Lhasa he entered Drepung Gomang Monastic College, and continued his Buddhist studies. Drepung was traditionally the biggest monastery in Tibet and was established in 1416 by Jamyang Choije Tashi Palden, a disciple of Je Tsongkhapa. he lived in Drepung until 1958.Despite many difficulties, such as lack of financial means and not being able to return home to arrange more support due to the political situations, he studied very hard for sixteen years. Often he would have nothing except the clothes he wore and could not even afford offerings to his altar. In 1938 he received the degree of Geshe Rabjim and came to be known among other Geshes for his erudition in classical Buddhist scriptures. He started receiving students to study under his guidance. Geshe Ngawang Nyima received oral transmissions of Kangyur and collected writings of Je Tsongkhapa, his spiritual sons, and many other eminent masters such as the ones from Kangsar Dorjechang. Agwan Nima spent years in meditation, and went on pilgrimage to India for three times.In 1960, at the request of the Dalai Lama of Tibet, he took a teacher's post at Sanskrit University in Varanasi, India. He worked there for seven years. While at Sanskrit University, he wrote in Tibetan a book on Buddhist history, titled "Choijung Lungrig Dronme". He also published a collection of biographies of over two hundred scholars and yogis from India, Tibet and Mongolia.In 1967, again following the request of the fourteenth the Dalai Lama, he went to Laiden, Holland to become a teacher at an Institute. He stayed there for six years writing five volumes on Buddhist philosophy until his retirement from the institute in 1972. Then he traveled to Switzerland where he wrote eight more volumes on Buddhist philosophy.In 1977 he was elected as Abbot of Drepung Gomag Monastic College by the monastic community and in 1978 by the order of the Dalai Lama he became the abbot. He stayed in this position until 1980. At the age of 73 years handed down his position and went to Switzerland for vacasion during which he wrote his autobiography. A year later, he came back to India where many students studied under his guidance. He taught there until the age of 81. In 1990, his health condition became unwell . For three days he was bedridden and then after several days in meditative equipoise of Clear Light, on November 24th, he left this world. ([https://www.drepunggomang.org/monastery-s-abbots Source Accessed October 21, 2019])-abbots Source Accessed October 21, 2019]))
2023 Buddha-Nature Conference Kathmandu + (<center>Discussing Buddha-Nature Theory and Practice in Tibetan Buddhist Traditions ''Organized by Karma Phuntsho'' and Tsadra Foundation</center>)
Old Topic, New Insights: Buddha-Nature at the Crossroads between Doctrine and Practice + (<center>Presentations and Panel Discussion at the 16th IATS Conference, Prague, 3-9 July 2022 ''Panel Convenors: Karma Phuntsho and Gregory Forgues '' Tsadra Foundation</center>)
Tathāgatagarbha Across Asia + (<center>The Reception of an Influential Mahāyāna Doctrine in Central and East Asia ''Organized by Professor Klaus-Dieter Mathes'' Department of South Asian, Tibetan and Buddhist Studies, Universität Wien</center>)
Tathāgatagarbha Across Asia/alt + (<center>The Reception of an Influential Mahāyāna Doctrine in Central and East Asia ''Organized by Professor Klaus-Dieter Mathes'' Department of South Asian, Tibetan and Buddhist Studies, Universität Wien</center>)

People/Bhattacherjee, R. + (No information on this person.)
People/Blo bzang dpal ldan bstan 'dzin yar rgyas + (No information on this person.)
People/Byang rtse mkhan zur bsod nams kun dga' + (No information on this person.)
People/Dorjee, Dudjom + (No information on this person.)
People/Geydrak Rinpoche + (No information on this person.)
People/Karma dkon mchog gzhon nu + (No information on this person.)
People/Khamtrul, Garje + (No information on this person.)
People/Khensur, Gyumed + (No information on this person.)
People/Kunchap, Shechen Khenpo + (No information on this person.)
People/Mano, R. + (No information on this person.)
People/Nakamura, Z. + (No information on this person.)
People/Ngag dbang chos 'byor rgya mtsho + (No information on this person.)
People/Paljor, Dawa + (No information on this person.)
People/Shamarpa, 5th + (No information on this person.)
People/Tsenshab, Kirti + (No information on this person.)
People/Tshering, Shechen Khenpo Tashi + (No information on this person.)

People/Vibhūticandra + (A 12th to 13th century Indian scholar that … A 12th to 13th century Indian scholar that, like his teacher Śākyaśrībhadra, was active in Tibet. He wrote several works that are preserved in Tibetan translation, including a commentary on the ''Bodhicaryāvatāra'' in which he is also recorded as the translator.ich he is also recorded as the translator.)
People/Huiguan + (A Chinese priest who lived during the four … A Chinese priest who lived during the fourth and fifth centuries. He studied under Hui-yüan at Mount Lu. Hearing of the master translator Kumārajīva, who had come to Ch'ang-an in 401, Hui-kuan became his disciple and joined in his translation work. He wrote ''An Introduction to the Essentials of the Lotus Sutra'', which won Kumārajīva's high praise. Kumārajīva exhorted him to propagate Buddhism in the south, and after Kumārajīva’s death he went to Ching-chou and later to Chien-k'ang, where he lived at Tao-ch'ang-ssu temple. Hence he was known as Hui-kuan of Tao-ch'ang-ssu temple. It is said that in Chien-k'ang he assisted Buddhabhadra with his translation of the Flower Garland Sutra. Together with Hsieh Ling-yün and Hui-yen, he revised the two existing Chinese translations of the Nirvana Sutra and produced what is called the southern version of the sutra. He also devised a classification of Shakyamuni Buddha's lifetime teachings into five periods according to the order in which he believed they had been expounded. He defined the Nirvana Sutra in this system as the teaching of the eternity of the Buddha nature, regarding it as the teaching of the fifth and last period, and the Lotus Sutra as the teaching of the fourth period. His concept of the five periods was widely known in China and was incorporated into other scholars' systems of classification. Hui-kuan held that enlightenment is achieved gradually in the course of practice. He thus opposed Tao-sheng, another disciple of Kumārajīva who held that enlightenment is attained suddenly and completely. He wrote ''The Discrimination of Teachings'' and ''The Treatise on the Doctrines of Immediate Attainment of Enlightenment and Gradual Attainment of Enlightenment''. ([https://www.nichirenlibrary.org/en/dic/Content/H/72 Source Accessed Aug 20, 2020])ontent/H/72 Source Accessed Aug 20, 2020]))
People/Rje ye shes rgya mtsho + (A Gelukpa scholar from Chentsa Mani temple in Qinghai. He wrote a commentary on the ''Ultimate Continuum'' following Gyaltsap Je's interpretation.)
People/Saigyo + (A Japanese Buddhist poet of the late Heian … A Japanese Buddhist poet of the late Heian and early Kamakura periods, especially famous for his many waka poems, a traditional style of Japanese poetry; his dharma name literally means "Traveling West," presumably referring to the direction of the pure la n d of Amitābha. Born as Satō Norikiyo into a family of the warrior class, he served during his youth as a guard for the retired emperor Toba (r. 1107-1123) before becoming a monk at the age of twenty-two. Although relatively little is known about his life, Saigyō seems to have traveled around the country on pilgrimage before eventually settling in relative seclusion on Kōyasan, the headquarters of the Shingonshū. Virtually all of his poems are written in the thirty-one-syllable waka form favored at court and cover most of the traditional topics addressed in such poems, including travel, reclusion, cherry blossoms, and the beauty of the moon in the night sky. His poetry also reflects the desolation and despondency that Japanese of his time may have felt was inevitable during the degenerate age of the dharma (J. ''mappō''; C. ''mofa''). Saigyō's ''Sankashū'' ("Mountain Home Collection") includes some fifteen hundred poems written in the course of his career; ninety-four of these poems were included in the imperially sponsored waka collection, the ''Shinkokinshū'' ("New Collection of Ancient and Modern Times"), compiled in 1205, making him one of Japan’s most renowned and influential poets. (Source: "Saigyō." In ''The Princeton Dictionary of Buddhism'', 738. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
People/Gsang phu ba blo gros mtshungs med + (A Kadam scholar from Sangpu Neutok Monaste … A Kadam scholar from Sangpu Neutok Monastery that was known for his expertise in the ''Five Treatises of Maitreya''. He was a senior contemporary of both Dölpopa and Butön and a teacher of the Sakya scholar Yakde Paṇchen and the Third Karmapa Rangjung Dorje.chen and the Third Karmapa Rangjung Dorje.)
Texts/'od gsal snying po'i don + (A Kadam work on luminosity and buddha-nature.)
People/'jigs med gling pa + (A Tibetan exegete and visionary, renowned … A Tibetan exegete and visionary, renowned as one of the premier treasure revealers (''gter ston'') in the Rnying ma sect of Tibetan Buddhism. 'Jigs med gling pa was born in the central Tibetan region of 'Phyong rgyas (Chongye), and from an early age recalled many of his previous incarnations, including those of the Tibetan king Khri srong lde btsan, the scholars Sgam po pa and Klong chen pa and, in his immediately preceding birth, Chos rje gling pa. After a period of monastic education, in his late twenties, he undertook an intense series of meditation retreats, first at Dpal ri monastery and then at the Chims phu cave complex near Bsam yas. In one of the numerous visions he experienced during this period, he received the klong chen snying thig, or "Heart Sphere of the Great Expanse," from a ḍākinī at the Bodhnāth stūpa in Kathmandu. The revelation of this text is considered a “mind treasure” (''dgongs gter''), composed by Padmasambhava and revealed to the mind of a later disciple. 'Jigs med gling pa kept this revelation secret for seven years before transcribing it. The klong chen snying thig corpus systematized by 'Jigs med gling pa, including numerous explanatory texts, tantric initiations, and ritual cycles, became a seminal component of the rdzogs chen teachings in the Rnying ma sect. While based in central Tibet, 'Jigs med gling pa was also influential in Tibet's eastern regions, serving as spiritual teacher to the royal family of Sde dge and supervising the printing of the collected Rnying ma tantras in twenty-eight volumes. His patrons and disciples included some of the most powerful and prestigious individuals from Khams in eastern Tibet, and his active participation in reviving Rnying ma traditions during a time of persecution earned him a place at the forefront of the burgeoning eclectic or nonsectarian (''ris med'') movement. Numerous subsequent visionaries involved in promulgating the movement identified themselves as 'Jigs med gling pa's reincarnation, including 'Jam dbyang mkhyen brtse dbang po, Mdo mkhyen brtse Ye Shes rdo rje, Dpal sprul Rinpoche, and Dil mgo mkhyen brtse. (Source: "'Jigs med gling pa." In ''The Princeton Dictionary of Buddhism'', 387–88. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
People/Phag mo gru pa rdo rje rgyal po + (A Tibetan scholar and adept who is counted … A Tibetan scholar and adept who is counted as one of the great disciples of the key Bka’ brgyud founder Sgam po pa Bsod nams rinchen, and is venerated as the source for many subsequent Bka’ brgyud lineages. Born in the ’Bri lung rme shod region of eastern Tibet, Phag mo gru pa’s parents died while he was still young. Receiving ordination as a novice Buddhist monk at the age of eight, he studied under a variety of teachers during the early part of his life. At eighteen, he traveled to central Tibet, receiving full ordination at the age of twenty-five. There he trained under a number of Bka’ gdams pa teachers, and later, under the great Sa skya master Sa chen Kun dga snying po, from whom he received extensive instruction in the tradition of the path and its result (lam ’bras). At the age of forty, he traveled to Dwags lha sgam po in Southern Tibet, where he met Sgam po pa, who became his principal guru. Sgam po pa famously held up a half-eaten ball of parched barley flour mixed with tea and said to Phag mo gru pa, “This is greater than the results of all your previous meditation.” After he demonstrated his humility by carrying stones to build a stūpa, Sgam po pa gave Phag mo gru pa the transmission of instructions on mahāmudrā meditation and, through their practice, is said to have attained great realization. In 1158, Phag mo gru pa established a simple meditation hut where he lived until his death in 1170; this location later served as the foundation for the influential monastery of Gdan sa mthil. Phag mo gru pa was renowned for his strict adherence to the vinaya, even going on alms rounds, a rare practice in Tibet. Several individuals among his many followers established a number of important branch lineages, the so-called “eight minor Bka’ brgyud subsects” that collectively came to be known as the Phag gru Bka’ brgyud. (Source: "Phag mo gru pa Rdo rje rgyal po." In ''The Princeton Dictionary of Buddhism'', 639. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Books/The Platform Sutra (Red Pine) + (A Zen Buddhist masterpiece, winner of the … A Zen Buddhist masterpiece, winner of the 2018 Thornton Wilder Prize for Translation. ''The Platform Sutra'' occupies a central place in Zen (Ch’an) Buddhist instruction for students and spiritual seekers worldwide.It is often linked with ''The Heart Sutra'' and ''The Diamond Sutra'' to form a trio of texts that have been revered and studied for centuries. However, unlike the other sutras, which transcribe the teachings of the Buddha himself, ''The Platform Sutra'' presents the autobiography of Hui–neng, the controversial 6th Patriarch of Zen, and his understanding of the fundamentals of a spiritual and practical life. Hui–neng's instruction still matters—the 7th–century school of Sudden Awakening that he founded survives today, continuing to influence the Rinzai and Soto schools of contemporary Zen.Red Pine, whose translations of ''The Heart Sutra'' and ''The Diamond Sutra'' have been celebrated and widely received, now provides a sensitive and assured treatment of the third and final sutra of the classic triumvirate. He adds remarkable commentary to a translation that, combined with the full Chinese text, a glossary, and notes, results in a Mahayana masterpiece sure to become the standard edition for students and seekers alike. (Source: [https://www.counterpointpress.com/dd-product/the-platform-sutra/ Counterpoint Press])t/the-platform-sutra/ Counterpoint Press]))
Articles/Buddha Nature: Sharon Salzberg Post on Our Inner Lives + (A blog post about buddha-nature by a contemporary American teacher.)
Texts/Gzhan stong dbu ma'i rnam gzhag snying por dril ba + (A brief overview of the philosophical positions and related terminology of other-emptiness (gzhan stong) Madhyamaka with an emphasis on the Jonang perspective developed by Dölpopa.)
Texts/Lta ba mdor bsdus pa + (A brief song on the view of Mahāmudrā attributed to the famed Indian master Nāropa.)
Texts/Gzhan stong lta khrid + (A brief summary of the three natures (''tr … A brief summary of the three natures (''trisvabhāva'' / ''rang bzhin gsum'') of the Yogācāra school that was reportedly reproduced from a manuscript of the writings of Tsen Khawoche and included in the ''One Hundred and Eight Instructions of the Jonang'' (''Jo nang khrid brgya''), that was edited together by Kunga Drolchok. If reports of its provenance are correct, then it would likely be the earliest appearance in a Tibetan work of the terms other-emptiness (''gzhan stong'') and Great Madhyamaka (''dbu ma chen po'').and Great Madhyamaka (''dbu ma chen po'').)
Articles/Putting Buddha Nature into Practice + (A central concept within Mahāyāna Buddhism … A central concept within Mahāyāna Buddhism is the doctrine of ''tathāgatagarbha'', or buddha-nature (''deshin shekpai nyingpo'', ''deshek nyingpo''), the element inherent to every sentient being. Presenting this buddha nature as the absolute in positive terms, as a state of wisdom with inconceivable qualities, is the essence of the so-called shentong view. Mind as such is understood to be ''shentong'' or "empty of other," meaning that it is empty of adventitious stains, which are not minds true nature. But mind is not empty of its enlightened qualities. Still, as long as sentient beings' perceptions are obscured by the temporary stains, they are incapable of directly relating to wisdoms inherent enlightened qualities. According to the relevant texts,'"`UNIQ--ref-0000063D-QINU`"' these stains constitute the only difference between normal beings and the awakened ones who have removed the stains and actualized their inherent buddha nature. From the perspective of both the doctrine of tathāgatagarbha in general and shentong in particular, proper Buddhist philosophy and spiritual training in ethics, view, and meditation have as their goal the removal of the stains of karma and afflictive emotions and their subtle tendencies of ignorance so that the mind's inherent qualities can manifest. This chapter deals with the corresponding approach in view and meditation taught by the cleric-scholar Jamgön Kongtrul Lodrö Thayé (1813–99). As one of the leading figures in the rimé movement in eastern Tibet, he worked to preserve practice traditions from the various Buddhist lineages of Tibet—in particular, practices from the Nyingma, Kadam, Jonang, Kagyü, and Sakya schools. His work exemplifies the idea that implementing philosophical understanding in meditative training is an essential part of all Tibetan Buddhist traditions. His ''Immaculate Vajra Moonrays: An Instruction for the View of Shentong, the Great Madhyamaka'' (abbreviated here as ''Instruction for the View of Shentong'') is but one instance of the integral relationship between philosophical understanding and meditative training. The text guides meditators in a gradual practice that aims to achieve a direct realization of the true nature of mind—buddha nature with all of its inherent qualities. (Draszczyk, "Putting Buddha Nature into Practice," 251–52)Practice," 251–52))
Books/A Study on the Ratnagotravibhaga + (A classic translation and study of the Sanskrit and Tibetan versions of the Ratnagotravibhāga, with reference to the Chinese.)
Texts/Theg pa chen po rgyud bla ma'i bstan bcos kyi tshig 'grel thub bstan yar rgyas + (A clear commentary on the Ultimate Continuum composed by the 20th century Gelukpa scholar Muge Samten at the request of Lobzang Tashi, it is based on the commentary by Gyaltsap Je. The work is incomplete due to the author's illness.)
Texts/Chen po gzhan stong gi lta ba dang 'brel ba'i phyag rgya chen po'i smon lam gyi rnam bshad nges don dbyings kyi rol mo + (A clear explanation of the Third Karmapa Rangjung Dorje's famous Mahāmudrā Aspiration Prayer in colloquial Tibetan by a leading contemporary Karma Kagyu master Sangay Nyenpa Rinpoche.)