tathāgatagarbha

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Glossarytathāgatagarbha

Sanskrit Noun

tathāgatagarbha

buddha-nature
तथागतगर्भ
དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་
如来藏

Basic Meaning

Buddha-nature, literally the "womb/essence of those who have gone (to suchness)."

Has the Sense of

The seed or essence of enlightenment. Tathāgata loosely translates as "one who has gone to a state of enlightenment," while garbha has the sense of "womb," "essence," and "embryo." Tathāgatagarbha thus suggests a potential or an innate buddhahood possessed by all sentient beings that is either developed or revealed when one attains enlightenment.

Read It in the Scriptures

Son of good family, the True Nature (dharmatā) of the dharmas is this:
whether or not tathāgatas appear in the world, all these sentient beings contain at all times a tathāgata.  
~ Ratnagotravibhāgavyākhyā 73.11-12. As translated in Zimmerman, A Buddha Within, 2002, p 40.
On this topic
Text
Mahāmeghasūtra
One of the tathāgatagarbha sūtras, this text is based around a narrative in which the Buddha is questioned by the bodhisattva Mahāmeghagarbha. According to Radich (see scholarly notes below) the exposition of tathāgatagarbha doctrine in the Mahāmeghasūtra echoes that of the Mahāparinirvāṇamahāsūtra. It preaches the theme of secret teachings, the idea that tathāgatagarbha/buddha nature is to be “seen,” and the fact that sentient beings have tathāgatagarbha within them like a separate entity.
Book
A Buddha Within: The Tathāgatagarbhasūtra
A translation, study, and annotated editions of the Tibetan and Chinese translations of the Tathāgatagarbhasūtra.
Zimmermann, Michael. A Buddha Within: The Tathāgatagarbhasūtra; The Earliest Exposition of the Buddha-Nature Teaching in India. Biblotheca Philologica et Philosophica Buddhica 6. Tokyo: International Research Institute for Advanced Buddhology, Soka University, 2002. http://lirs.ru/lib/Tathagatagarbhasutra,Zimmermann,2002.pdf.
Article
A Comparative Study of Taehyŏn, Wŏnhyo, and Fazangs’ Views on Ālayavijñāna and Tathāgatagarbha
The concept of ālayavijñāna has been accepted in East Asia by either demonstrating its association to tathāgatagarbha or negating it, since Bodhiruci (fl. 508-35) introduced it by translating the Daśabhūmikasūtra-śāstra. It was in this context that the Awakening of Faith (C. Dasheng qixin lun 大乘起信論) drew East Asian Buddhist scholiasts’ attention. The central message of the Awakening of Faith that tathāgatagarbha is synthesized to ālayavijñāna in neither-identical-nor-different condition is directly associated to the contemporary issue of how ālayavijñāna serves as the basis of sentient being’s enlightenment. Silla Yogācāra exegete Taehyŏn 大賢(ca. 8th century) is one of the East Asian monks who noted the Awakening of Faith and articulates the relationship between tathāgatagarbha and ālayavijñāna in the Taesŭng kisillon naeŭi yakt’amgi 大乘起信論內義略探記, his commentary of the Awakening of Faith. This article explores Taehyŏn’s views on ālayavijñāna and tathāgatagarbha in his commentary of the Awakening of Faith in comparison to those of other exegetes, such as Wŏnhyo 元曉 (617–686) and Fazang 法藏 (643–712). This article seeks to demonstrate on the basis of this examination that there were distinct doctrinal positions on the tathāgatagarbha of the Awakening of Faith, which are also associated to their understandings of consciousness system.
Lee, Sumi. "A Comparative Study of Taehyŏn, Wŏnhyo, and Fazangs’ Views on Ālayavijñāna and Tathāgatagarbha." (In Korean.) East Asian Buddhist Culture 32, no. 12 (2017): 101–29.
Article
A Multi-associative Term: Why Tathāgatagarbha Is Not One and the Same
This essay deals with how the Sanskrit term tathāgatagarbha is used in the Mahāyāna text to which it gave its name, the Tathāgatagarbhasūtra. Whether the Tathāgatagarbhasūtra is the oldest text in which the term appears or not, the particular way in which it is applied there documents that the authors created or made use of it while associating it with many diverse aspects, less in a philosophical or abhidharma-like way but rather in a loose and associative style, opening the door to incorporate the different connotations described metaphorically in the sūtra. The rich illustrations found in the sūtra help us understand the early context in which the term was coined and took shape. It will become evident that it is impossible to reduce the genesis and meaning of the term tathāgatagarbha by way of a monoexplanatory model.
Zimmermann, Michael. "A Multi-associative Term: Why Tathāgatagarbha Is Not One and the Same." In "What is Tathāgatagarbha: Buddha-Nature or Buddha Within?" Edited by Akira Saitō. Special issue, Acta Asiatica 118 (2020): 41–55.
PhD Diss
Paul, D.: A Prolegomena to the Śrīmālādevī Sūtra and the Tathāgatagarbha Theory: The Role of Women in Buddhism
The Śrīmālādevī siṁhanāda sūtra (ŚDS) (The Treatise on the Lion's Roar of Queen Śrīmālā) is a Mahāyāna text no longer extant in Sanskrit but preserved in both the Chinese and Tibetan Tripiṭakas. This text is a unique development within the Buddhist tradition because of its egalitarian view concerning women, portraying, on the one band, the dignity and wisdom of a laywoman and her concern for all beings, and on the other, the role of woman as a philosopher and teacher. Doctrinally, the major emphasis is upon the Tathāgatagarbha and Ekayāna.
      Because of the number of citations and references which are retained in Sanskrit Buddhist texts, the Śrīmālādevī sūtra seems to have been widely circulated throughout India. This text is

quoted in the Ratnagotravibhāga-mahāyānottara-tantra śāstra (The Supreme Exposition of Mahāyāna: A Commentary on the Jewel Lineage)[1] and the Śikṣāsamuccaya (A Compendium on Instruction)[2] with allusions made in the Laṅkāvatāra sūtra[3] and the Mahāyāna sūtrālaṁkāra (The Ornament of the Mahāyāna sūtras).[4] The Ch'eng wei-shih lun (Vijñaptimātratāsiddhi) by Hsüan-tsang also quotes from the Śrīmālādevī sūtra but does not identify the sūtra by name.[5]
      According to the Sung kao seng chuan[6] Bodhiruci used a Sanskrit text of the Śrīmālādevī sūtra for reference in translating the text into Chinese. From the above evidence, it may be concluded that a Sanskrit original of the Śrīmālādevī sūtra did exist and that this text was part of the Indian Buddhist tradition.
       The classical Chinese text is extant in two recensions:
1) Sheng-man shih-tzu-hou i-ch'eng ta-fang-pien fang-kuang ching (1 ch.) (T.v.12, no. 353, pp. 217-223), translated by Guṇabhadra (394-468) in 435.
2) Sheng-man-fu-jen hui which is the forty-eighth assembly in the Ratnakūṭa anthology (Ta-pao chi ching) (T.v.11, no. 310, pp. 672-678), translated by Bodhiruci[7] (572-727) of T'ang between 706 and 713.
      Because Guṇabhadra's translation is almost three hundred years older than Bodhiruci's, it has been chosen as the basic text in order to trace the development of Tathāgatagarbha thought in its original form. Bodhiruci's translation is used when Guṇabhadra's translation is ambiguous and when differences in interpretation are indicated.
      The Tibetan recension, Hphags-pa lha-mo dpal-phreṅ gi seṅ-geḥi sgra shes-bya-ba theg-pa chen-poḥi mdo (Tōhoku no. 92, Bkaḥ-ḥgyur), which is part of the Ratnakūṭa anthology, will not be used. When significant differences between the Chinese and Tibetan recensions occur, the Tibetan text will be noted also.[8]
      The commentaries which are extant are few and only in Chinese and Japanese. There are no Tibetan commentaries now extant, which discuss only the Śrīmālādevī sūtra.[9] According to the Kao seng chuan,[10] immediately after the translation of the Śrīmālādevī sūtra many commentaries were composed by monks who had studied and memorized the Śrīmālādevī sūtra. These texts, now lost, were dated between the fifth and sixth centuries A.D. According to Chi-tsang's Sheng-man ching pao-k'u, monks studied and composed commentaries on the Śrīmālādevī sūtra from the North-South dynastic periods through the Sui (i.e. from approximately 440-618 A.D.).
      The major commentaries[11] extant in Chinese are:
1) Hsieh-chu sheng-man ching (T.v.85, no. 2763) - Although the commentator is unknown, this text was probably the composition of a noble woman of Northern Wei, attested to by the calligraphy and literary style of the Tun-huang manuscript. Completed before 500 A.D., it is the oldest extant commentary on the Śrīmālādevī sūtra.[12] Only Chapter 5, "Ekayāna" is discussed.
2) Sheng-man ching i-chi (2 ch.) (Dainihon zokuzōkyō, v.1, no. 30-1) by Hui-yüan, (523-692) of Sui - Only the first half of the text is extant, corresponding to the first four chapters of the Śrīmālādevī sūtra.
3) Sheng-man ching pao-k'u, (3 ch.) (T.v.37, no. 1744) by Chi-tsang (549-623) of Sui.
4) Sheng-man ching shu-chi, (2 ch.) (Dainihon zokuzōkyō v.1, no. 30-4) by K'uei-chi (632-682) of T'ang.
5) Sheng-man ching su-i ssu-ch'ao, (6 ch.) (Dainihon bukkyō zensho, v.4) by Ming-k'ung[13] of T'ang in 772.
      The major commentaries extant in Japanese are:
1) Shōmagyō gisho (1 ch.) (T.v.56, no. 2184) attributed to Prince Shōtoku (573-621) but probably the composition of a North Chinese Buddhist scholar.[14]
2) Shōmangyō shosho genki, (18 ch.) (Dainihon bukkyō zensho, v.4) by Gyōnen (1240-1321). First five chüan are missing. The extant text begins with the chapter "The Ten Ordination Vows".
3) Shōman-shishikugyō kenshūshō (3 ch.) (Nihon daizōkyō, v. 5; Dainihon bukkyō zensho, v.4) by Fūjaku (1707-1781)
      The Sheng-man ching pao k'u and the Shōmangyō gisho are the two primary commentaries upon which the present study's interpretation of the Śrīmālādevī sūtra is based. These two commentaries have been selected because the former, written by a San-lun master, interprets Tathāgatagarbha from a Mādhyamikan perspective whereas the latter is representative of the North Chinese scholars' interpretation and frequently overshadows the sūtra itself in popularity, particularly in Japan. The Sheng-man ching i-chi and the Hsieh-chu sheng-man ching are used as references in analyzing Chapters 4 and 5, "The Acceptance of the true Dharma" and the "One Vehicle" respectively of the Śrīmālādevī sūtra.
      In Chapter One, a historical analysis will be attempted, suggesting the place and time of composition on the basis of external and internal evidence now available. In Chapter Two, the evolution of the Tathāgatagarbha will be outlined, based upon the first two Tathāgatagarbhan texts, the Tathāgatagarbha sūtra and the Pu tseng pu chien ching, which predate the Śrīmālādevī sūtra.[15]
      In Chapter Three the characteristic format of the Śrīmālādevī sūtra is summarized in relation to the Tathāgatagarbha sūtra and the Pu tseng pu chien. In Chapter Four the Tathāgatagarbha as presented in the Śrīmālādevī sūtra is analyzed with relation to the text as a whole, and in Chapter Five the annotated translation of the Śrīmālādevī-siṁhanāda sūtra is presented with notations of key differences between the two Chinese recensions and with references made to the two commentaries, Sheng-man ching pao-k'u and Shōmangyō gisho, and to the Sanskrit fragments noted above.
      Appendix I is an attempt to lay the groundwork for a methodology of Buddhist studies which would provide a foundation for the skills needed for a critical analysis and interpretation of Buddhist phenomena. Appendix II is an annotated bibliography for studying the Śrīmālādevī-siṁhanāda sūtra. Appendix I is admittedly limited and will provide only the most general outline of the requisite methodological procedure in analyzing a Buddhist text. (Paul, introduction, 1–6)

Notes

1) There are two English translations of the Ratnagotravibhāga-mahāyānottara-tantra śāstra: E. E. Obemiller, The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism (Rome: Acta Orientalia, 1932), (Shanghai reprint: 1940) and Jikido Takasaki, A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism (Rome: Series Orientale Rome XXIII, 1966). The Sanskrit text of the Ratnagotra-vibhāga-mahāyānottara-tantra śāstra, ed., by E. R. Johnston (Patna: Bihar Society, 1950) cites the Śrīmālādevī sūtra on pp. 3, 12, 15, 19, 20, 22, 30, 33, 34, 36, 37, 45, 50, 55, 56, 59, 72, 73, 74, 76, and 79. A portion of these Sanskrit fragments have been noted below, in the translation, wherever differences or ambiguities in the Chinese recensions occur.
2) Cf. Çikshāsamuccaya (A Compendium on Buddhist Teaching, ed. by Cecil Bendall (St. Petersburg: Imperial Academy of Sciences, (1897-1902), vol. I of Bibliotheca Buddhica, reprinted by Indo-Iranian Journal (The Hague: Mouton & Co., 1957), pp. 42 and 43.
3) Cf. Laṅkāvatāra sūtra, ed. by Bunyiu Nanjio, (Second edition, Kyoto: Otani University Press, 1956), p. 222 line 19 and p. 223 line 4.
4) Cf. Mahāyāna sūtrālaṁkāra, ed. by Sylvain Lévi (Paris: 1907), (Shanghai reprint : 1940), Tome 1 (XI, 59), p. 70. The cited passage, attributed to the Śrīmālādevī sūtra, could not be found in either Chinese recension. Lévi also was unable to find the passage but does allude to the citation as being in the Çikshāsamuccaya, ed. by Cecil Bendall, op. cit., but these two citations are not of the same passage.
5) The following citations are quoted in the Ch'eng wei-shih lun, translated by Hsüan-tsang (T.v.31, no. 1585, p. 1-60): (The remainder of this note is handwritten in Chinese and is unavailable.)
6) (The first part of this note is handwritten in Chinese and is unavailable.) In the second year of T'ang emperor Chung-tsung in the reign of Shen-lung (706) he (Bodhiruci) returned to the capital (Loyang) to Chao ch'ung-fu temple to translate the Mahāratnakūṭa anthology. This anthology bad forty-nine old and new assemblies, totaling 120 ch., which were finished in the fourth month, eighth day of the second year of Hsun-t'ien (713). In the translation hall, the monks Ssu-chung and the Indian director Iśara (?) translated the Sanskrit: while the Indian monks Prajñāgupta (?) and Dharma were consulted concerning the Sanskrit meaning." (T.v.50, no. 2061, p. 720b)
The Sung kao seng chuan, 30 ch., was compiled by Chih-lun and Tsang-ning of the Sung dynasty during the period from the beginning of the T'ang dynasty until 967 according to Ui Hakuju, Bukkyō jiten (A Buddhist Dictionary), (Tokyo: Daitō shuppansha, 1971), p. 654 and until 988 according to Nakamura Hajime, Shin-bukkyō jiten (The New Buddhist Dictionary), (Tokyo: Seishin shobō, 1972), p. 329.
7) According to the Sung kao seng chuan, op. cit., (p. 720c) Bodhiruci died in the fifteenth year of K'ai-yuan (727) of T'ang at the age of 156.
8) The differences noted between the Chinese and Tibetan recensions are based upon the Shōmangyō hōgatsu dōji shomongyō (Kyoto: Kōkyō shoin, 1940) by Tsukinowa Kenryū.
9) Tibetan commentaries on the Ratnagotravibhāga do interpret the passages which cite the Śrīmālādevī sūtra. These are not discussed within the present study.
10) Kokuyaku-issaikyō hōshaku-bu shichi, Ono Masao (gen. ed.) (Tokyo: Daitō shuppansha, 1958), p. 84 lists the monks who attempted to write commentaries now lost. The Kao seng chuan, compiled by Hui-chao of the Liang dynasty, is the record of approximately 253 eminent monks from 67 A.D. through 519 A.D. Cf. Ui, Shin-bukkyō jiten, op. cit., p. 303.
11) For a complete listing of all commentaries in both Chinese and Japanese, extant and no longer extant, see below - Appendix II, Annotated Bibliography.
12) Fujieda Akira, "Hokucho ni okeru Shōmangyō no tenshō" in Tōhō gakuhō, v.XL, 1973, p. 334. (Journal of the Institute of Humanities) (Jimbun Kagaku kenkyūsho) (Kyoto University).
13) According to the Bussho kaisetsu daijiten, Ono Masao {gen.ed.) (Tokyo: Daitō shuppansha, 1966), vol. V, p. 350, this text was composed by both Prince Shōtoku and Ming-k'ung.
14) Prince Shōtoku most probably did not compose the Shōmangyō gisho since many of the texts which the Gisho cites were not known to Prince Shōtoku but were introduced to Japan at a much later date. For the transmission of the Chinese commentaries on the Śrīmālādevī-siṁhanāda sūtra, see "Hokucho ni okeru Shōmangyō", op. cit. For the "original" Gisho, composed by a Chinese scholar of the North-South dynastic period, residing in North China, see "Shōman gisho hongi" in Shōtoku taishi kenkyū, v. 5 (Osaka: Shitennoji Joshi Daigaku, 1973) by Koizumi Enjun in which the original Chinese commentary is edited and later almost entirely copied in the Shōmangyō gisho.
      The research on these commentaries at the time of this writing has been undertaken by members of the Jimbun Kagaku kenkyusho who are affiliated with Kyoto University. From analyzing the Tun-huang manuscripts, two very similar hypotheses have been developed: a) The Gisho itself was written by a Chinese scholar, or b) The original for the Shōmangyō gisho, viz. Shōman gisho hongi (or, Sheng-man i-su ben-i), was composed by a Northern Chinese scholar and later almost entirely interpolated into the Shōmangyō gisho by Prince Shōtoku or one of his followers.
15) The analysis of Tathāgatagarbha was undertaken in consultation with Professors Yuichi Kajiyama, Chairman of Buddhist Studies, Kyoto University, and Gadjin Nagao, Professor Emeritus

in Buddhist Studies, Kyoto University.
Paul, Diana. "A Prolegomena to the Śrīmālādevī Sūtra and the Tathāgatagarbha Theory: The Role of Women in Buddhism." PhD diss., University of Wisconsin-Madison, 1974. https://archive.org/details/prolegomenatothesrimaladevisutraandtathagatagarbhatheorydianamarypaulthesis_202003_840_V/mode/2up.
Article
A Self-Aggrandizing Vehicle: Tathāgatagarbha, Tīrthikas, and the True Self
This article concerns the Indian tathāgatagarbha literature: Mahāyānist works, produced no later than the early fifth century, which assert that all sentient beings possess already the qualities of a Buddha. Early works of this tradition—perhaps even the earliest that are available to us—explain possession of the tathāgatagarbha to constitute the existence of the self (ātman). These sources, foremost the Mahāparinirvāṇa-mahāsūtra, show evidence that their authors faced strong opposition from audiences committed to the more conventional Buddhist doctrine of anātman, but contend defensively that the ātman that they teach is nothing like any notion of selfhood found in non-Buddhist religious traditions.
      With reference to two of these 'ātmavādin’ tathāgatagarbha works, I present evidence that authors of this tradition used the idea of a Buddhist doctrine of the self to undermine non-Buddhist accounts of liberation: not only describing them as deficient, but as having been created (nirmita) by the Buddha himself. Such claims expand the boundaries of the Buddha’s sphere of influence, after the description of his activities found in the Saddharmapuṇḍarīkasūtra: a clear influence upon these tathāgatagarbha sources. Other Mahāyānist literature of an ‘ekayānist’ orientation used this strategy also: i.e. that any teaching regarding liberation from saṃsāra finds its origin in the activities of Buddhas and bodhisattvas, but has its definitive expression in the Buddhist dharma. The tathāgatagarbha presented as a Buddhist doctrine of the self can hence be understood as a complement to a certain understanding of the Mahāyāna, here the archetype of all paths that claim to deliver an end to saṃsāra, and to an account of the Buddha as the architect of all ostensibly non-Buddhist accounts of liberation.
Jones, Christopher V. "A Self-Aggrandizing Vehicle: Tathāgatagarbha, Tīrthikas, and the True Self." Journal of the International Association of Buddhist Studies 39 (2016): 115–70.
PhD Diss
Hurley, S.: A Study of Master Yinshun’s Hermeneutics: An Interpretation of the Tathāgatagarbha Doctrine
Abstract

This study is an examination of Master Yinshun's hermeneutics. It focuses especially on his interpretation of the Buddhist concept known as the tathagatagarbha, which refers to the idea that all sentient beings intrinsically possess the "womb of the Buddha." In some explanations of this teaching, the tathāgatagarbha is symbolic of the practitioner's potential for attaining enlightenment. In others, it functions as a synonym for the Ultimate and becomes the eternalistic substrate for all of existence. It is this latter view to which Yinshun takes exception, seeing it as antithetical to the doctrine of emptiness which espouses the notion that all things, including ideas, material objects, and living beings, lack a permanent and independent nature and thus cannot possess an unchanging, eternalistic form.
      I focus particularly on Yinshun's text A Study of the Tathāgatagarbha, for it serves as a concise statement of his interpretation of the tathāgatagarbha and its relationship to emptiness. In this text, Yinshun continually asserts the doctrine of emptiness as the definitive expression of Buddhist truth and relegates the tathāgatagarbha to the category of expedient means. He does this by examining the development of the tathāgatagarbha emphasizing particularly its evolution within pre-Mahāyāna and Mahāyāna textual sources said to have had their genesis in India such as the Āgamas, the Perfection of Wisdom Sūtras and the Ratnagotravibhāga. For Yinshun, to regard the tathāgatagarbha as the ultimate truth rather than as an expedient means can only result in misguided practice and confusion about how to attain enlightenment.
      I conclude by asking a number of general questions about Yinshun's thought and its relationship to the early to mid-twentieth century intellectual milieu in China. I also inquire about how Yinshun's ideas have contributed to the development of contemporary Chinese Buddhist movements flourishing in Taiwan today. (Source: Worldcat Library Materials Online)
Hurley, Scott. "A Study of Master Yinshun’s Hermeneutics: An Interpretation of the Tathāgatagarbha Doctrine." PhD diss., University of Arizona, 2001. https://repository.arizona.edu/bitstream/handle/10150/279857/azu_td_3031364_sip1_m.pdf;jsessionid=7F7C9754E7B4C951472D8BB20D5B4BBE?sequence=1.
PhD Diss
Hsiao, M.: A Study of Yogācāric Influence on Tathāgatagarbha Doctrine as Found in Laṅkāvatārasūtra
Abstract

Through a close examination on three Sanskrit compounds — i.e., tathāgatanairātmyagarbha, tathāgatagarbhālayavijñāna and pariniṣpannasvabhāvas tathāgatagarbhahṛdayam — in the Laṅkāvatārasūtra, this thesis will demonstrate how the tathāgatagarbha thought in the Laṅkāvatārasūtra is significantly enriched by Yogācāric influence.
      First, in regard to tathāgata-nairātmya-garbha, a doctrinal review of the term "nairātmya" is necessary, because its definition differs according to different traditions. In primitive Buddhism, the term "nairātmya" is a synonym of the term "anātman" (non-existence of a substantial self), which indicates that in the realm of suffering and the impermanence of life phenomena that arise according to the principle of co-dependent origination/ pratītyasamutpāda, no eternal and dependent ātman can be found. According to the Madhyamaka School, the term "nairātmya" is a synonym of the term "niḥsvabhāva" (no

intrinsic-nature) which implies that all beings, whether conditioned or unconditioned, are all devoid of an ever-abiding intrinsic nature. For the Yogācāra School, the reality of nairātmya is said to be grasped under the principle of mind-only. That is to say, the imagined self /kalpitātman that is the presentation of mind is unreal, while the indescribable self/ anabhilāpyātman that is the genuine mind itself is real. Finally, it can be said that the tathāgata-nairātmya-garbha in Laṅkāvatārasūtra accords well with the Yogācāra teaching. In other words, it is the Yogācāric sense of nairātmya that sheds an influence upon the tathāgatagarbha doctrine.
      Secondly, in regard to tathāgatagarbhālayavijñāna, a doctrinal development is promoted owing to the identification of tathāgatagarbha with ālayavijñāna, which according to the Yogācāra School is also named "sarvabīljavijñāna" (cognition as the seed of everything). This latter synonym references its function of bringing forth all beings just as a giant tree originates from a seed. As a result of its identification with the ālayavijñāna, the tathāgatagarbha is said to be endowed with the function of bringing forth all forms of existence and thus becomes the "producing cause" of all. This interpretation is not seen in earlier scriptures wherein the tathāgatagarbha is described simply as a static substance supporting all beings.
      Thirdly, in regard to pariniṣpannasvabhāvastathāgata-garbhahṛdayam, the implication of the tathāgatagarbha was expanded substantially by declaring that pariniṣpannasvabhāva is the very essence of tathāgatagarbha. The term "pariniṣpannasvabhāva" according to some important Yogācāra texts is defined as tathatā (ultimate realm of suchness). The combining of pariniṣpannasvabhāva with tathāgatagarbha that had formerly focused on the subjective potential of realizing wisdom, shifts the doctrinal emphasis toward the objective realm of realized perfection.
      This thesis reveals that, having assimilated the Yogācāric doctrine of dharmanairātmya, ālayavijñāna and pariniṣpannasvabhāva, the tathāgatagarbha thinking in Laṅkāvatārasūtra presents the comprehensive and distinctive features in comparison to the scriptures that preceded it.
Hsiao, Mei. "A Study of Yogācāric Influence on Tathāgatagarbha Doctrine as Found in Laṅkāvatārasūtra." PhD diss., University of Calgary, 2008. https://archive.org/details/yogacharastudyofyogacaricinfluenceontathagatagarbhadoctrineasfoundinlankavatarasutrameihsiaothe_179_w/mode/2up.
Article
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)
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.
Article
A Tree In The West: Competing Tathāgatagarbha Theories in Tibet
In this paper, historical materials are employed to point the reader toward scriptural sources for the tathāgatagarbha traditions of India and Tibet, including their relationship with theories of the mind-basis-of-all (kun gzhi rnam shes, ālayavijñāna). In addition, three primary tathāgatagarbha traditions in Tibet are described and compared: those of the Jo-nang-bas following Döl-bo-ba Shay-rap-gyel-tsen (dol bo pa shes rab rgyal mtshan, 1292–1361), the Sa-ḡyas following Bu-don (bu ston, 1290–1364), and the Ge-luk-don following Dzong-ka-ba (tsong kha pa, 1357–1419). Doctrines concerning the basic constituent (khams, dhātu) and three buddha bodies are examined insofar as these doctrines shed light on theories of tathāgatagarbha. Since Dzong-ka-ba extensively refuted the Jo-nang position─often called Other Emptiness (gzhan stong)─in his Treatise Differentiating Interpretable and Definitive Meanings: The Essence of Eloquence (drang ba dang nges pa'i don rnam par phye ba'i bstan bcos legs bshad snying po) and other works on the philosophical view of emptiness, this paper examines Dzong-ka-ba's discussion and critique of the Jo-nang Other Emptiness. Ten specific criticisms of Other Emptiness made by Dzong-ka-ba and his followers are compared with presentations of Other Emptiness by Jo-nang authors. Two Jo-nang texts recently translated by Professor Jeffrey Hopkins are employed in this comparison: Döl-bo-ba Śhay-rap-gyel-tsen’s Mountain Doctrine, Ocean of Definitive Meanings (ri chos nges don rgya mtsho) and Tāranātha’s Essence of Other Emptiness (gzhan stong snying po). These comparisons show that Dzong-ka-ba's critique does not always accurately reflect the Jo-nang philosophical view.
Magee, William. "A Tree in the West: Competing Tathāgatagarbha Theories in Tibet." Chung-Hwa Buddhist Journal 19 (2006): 445–511.
Article
Absolute Delusion, Perfect Buddhahood—The Universal Buddha of the San-chieh-chiao
Jamie Hubbard explores some specifically Chinese materials in his contribution "Perfect Buddhahood, Absolute Delusion—The Universal Buddha of the San-chieh-chiao". [sic] The San-chieh-chiao wanted to hold together a radically pessimistic view of the capacities of human persons for religious practice with a strong assertion of a fundamental identity between living beings and Buddha. The subtle scholastic discussion by the San-chieh-chiao of how these two affirmations were to be held together focused upon the theoretical question of the relations between pure, undefiled Suchness (tathatā) and the realm of ordinary living beings—for the assertion of a fundamental identity between the two cannot be allowed to call into question the pressing apparent reality of defilements in this degenerate age. The central soteriological affirmation running through these discussions is that all beings will inevitably realize Buddhahood; the metaphysical problem is to show how this can be the case; and the practical problem is to delineate the kind of religious practice that is appropriate if it is the case. All these

challenges the San-chieh-chiao attempted to meet, and it is the burden of Hubbard's careful exegesis to detail the subtle metaphysical and exegetical distinctions they

constructed to do so. (Griffiths and Keenan, introduction to Buddha Nature, 4–5)
Hubbard, Jamie. "Absolute Delusion, Perfect Buddhahood—The Universal Buddha of the San-chieh-chiao." In Buddha Nature: A Festschrift in Honor of Minoru Kiyota, edited by Paul J. Griffiths and John P. Keenan, 75–94. Tokyo: Buddhist Books International, 1990.
PhD Diss
Burchardi, A.: Accessing Tibetan Tathāgatagarbha Interpretations based on The Ratnagotravibhāga
Abstract

Buddha Nature or Tathāgatagarbha is a complex phenomenon that has been the subject of discussion in Buddhist cultures for centuries. This study presents for the first time a survey of the extent of Tibetan commentarial literature based upon the Indian Tathāgatagarbha Śāstra, the Ratnagotravibhāga, as well as a comparison of passages of Tibetan interpretations upon The Three Reasons given for the presence of Tathāgatagarbha in the Ratnagotravibhāga. Furthermore, attention is drawn to the inconsistencies regarding the dating, authorship, structure and content of this source text within the Sanskrit, Chinese and Tibetan traditions.
      Thereby the present study addresses primarily the need for an overview of the Tibetan commentarial literature upon this important Śāstra, by surveying more than forty Tibetan commentaries. This survey will facilitate contextualization of future studies of the individual commentaries. Secondarily it addresses the need for documentation and interpretation of precise concepts and arguments, by presenting line for line comparison of passages of interpretations by four different authors, Rngog Blo ldan shes rab (1059-1109), Dol po pa shes rab rgyal mtshan (1292-1361), Rgyal tshab dar ma rin chen (1364-1432) and Mi pham phyogs las rnam rgyal (1846-1912). This comparison will trace divergent traditions of Tathāgatagarbha interpretation based on the Ratnagotravibhāga in Tibet.
      It becomes apparent that the main divergence in these four authors' Tathāgatagarbha exegesis hinges on their interpretation of Dharmakāya and the role it plays as the first supporting reason for the presence of Tathāgatagarbha. Where some interpret Tathāgatagarbha as being "empty", others maintain that it is "full of qualities", apparent contradictions that however, are based upon the same scriptural passages of the source text, the Ratnagotravibhāga. That the ambiguous nature of the source text accommodates such seemingly contradictory interpretations should be kept in mind when studying Tibetan interpretations so as to avoid dismissal of certain interpretations in favour of others.

      The aim of the present study is to provide a structural framework for accessing Tibetan Tathāgatagarbha interpretations based on the Ratnagotravibhāga that surveys their extent and documents their nature. The study may thus contribute to a broader understanding of Tibetan literature in general and of Buddha Nature interpretation in particular.
Burchardi, Anne. "Accessing Tibetan Tathāgatagarbha Interpretations based on The Ratnagotravibhāga." Unsubmitted PhD diss., University of Copenhagen, 2001.
PhD Diss
Chen, Shu-hui: Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices
The Tathāgatagarbha theory, also known as the Buddha-nature theory, is one of the most influential Mahāyāna doctrines in the East Asian Buddhism. In 1989, it was severely criticized by some Japanese scholars, namely, Shiro Matsumoto and Noriaki Hakamaya, for being contradictory to the Buddha's teaching of non-self (anātman) and accused of being a non-Buddhist theory in disguise. The purpose of this study is to refute such an accusation and to demonstrate the relationship between this theory and the Bodhisattva practices which are the very core of the Mahāyāna Buddhism.

This dissertation begins with definitions of the term "tathāgatagarbha" and some of its synonyms which are followed by a brief review of the historical development of the Tathāgatagarbha theory from India to China. With these as the background knowledge, it is easier to point out the fallacies of the two Japanese scholars' criticism on this theory. A key issue in their criticism is that they viewed the Tathāgatagarbha theory as the ātman of the Upaniṣads in disguise. It is therefore necessary to discuss not only the distinction between the ātman mentioned in the Tathāgatagarbha theory and that in the Upaniṣads but also the controversy over the issue of ātman versus anātman among the Buddhist scholars.

In the discussion to clarify the issue of ātman in the Tathāgatagarbha theory, it is demonstrated that the ātman in the Tathāgatagarbha theory is not only uncontradictory to the doctrine of anātman in Buddhism but very important to the Bodhisattva practices in the Mahāyāna Buddhism. It functions as a unity for the Bodhisattvas to voluntarily return to the world of saṃsāra again and again. Furthermore, the purport of the entire theory, that all sentient beings are endowed with the essence of the Buddha, supports various Bodhisattva practices such as the aspiration to save all beings in the world, the six perfections, etc. In a word, the Tathāgatagarbha theory is an excellent representative of the soteriology of the Mahāyāna Buddhism. Included in the end of this dissertation is an annotated translation of the Tathāgatagarbha-sūtra (Taisho nos. 666 and 667). (Source Accessed May 26, 2020)
Chen, Shu-hui Jennifer. “Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices.” PhD diss., University of Wisconsin-Madison, 1998.
Book
An Introduction to Buddhism (Takasaki)
This book is based upon notes prepared by the author for general lectures on Buddhism which he has been giving to students at a number of universities in Tokyo since around 1960. The initial version of the present work first saw the light of day as part of a textbook for university students entitled Bukkyo ippan 仏教一般 (Buddhism in General) which was compiled in concert with professors specializing in Chinese and Japanese Buddhism and published by the Department of Buddhist Studies at Komazawa University in Tokyo. Then, at a later date, the author was approached by the Tokyo Daigaku Shuppankai (University of Tokyo Press) to write an introductory work on Buddhism for the edification of the general reading public. By permission of the Department of Buddhist Studies at Komazawa University, he accordingly extracted those sections of the above textbook which he had himself written ("Outline of Buddhism" and "Indian Buddhism"), to which he then made some additions and corrections and also appended a brief history of Buddhism covering not only India but also China and Japan. This was then published in 1983 under the title of Bukkyo nyümon 仏教入門 (An Introduction to Buddhism), of which the present work is an English translation. (Takasaki, preface to the English version, iii)
Takasaki, Jikidō. An Introduction to Buddhism. Translated by Rolf W. Giebel. Tokyo: Tōhō Gakkai, 1987. https://nirc.nanzan-u.ac.jp/en/files/2018/06/Takasaki-Jikido_An-Introduction-to-Buddhism.pdf
Article
Beings, Non-Beings, and Buddhas: Contrasting Notions of Tathāgatagarbha in the Anūnatvāpūrṇatvanirdeśaparivarta and *Mahābherī Sūtra
This article concerns a little studied text of the Mahāyānist tathāgatagarbha literature, namely the *Mahābherī Sūtra, and its relation to other Indian texts which advance forms of tathāgatagarbha doctrine. Its focus will be the contrast between the content of this sūtra and the only other text of the tathāgatagarbha tradition which discusses a particular issue: the unchanging mass of existing sentient beings, without the possibility of any decrease or increase in their number. This is an issue addressed also by the Anūnatvāpūrṇatvanirdeśaparivarta, which I shall argue presents a more sophisticated and likely later consideration, both of this matter and of tathāgatagarbha doctrine, than that exhibited by the *Mahābherī Sūtra. Though it is not clear that either text knew of the other, their different treatments of how one should understand the nature and number of existing sentient beings casts light on their respective places in two distinct strains—one very likely older than the other—of Indian tathāgatagarbha thought.
Jones, Christopher V. "Beings, Non-Beings, and Buddhas: Contrasting Notions of Tathāgatagarbha in the Anūnatvāpūrṇatvanirdeśaparivarta and *Mahābherī Sūtra." Journal of the Oxford Centre for Buddhist Studies 10 (2016): 53–84. http://jocbs.org/index.php/jocbs/article/view/133.
Book
Buddha Nature (Sallie King)
This volume presents the first book-length study in English of the concept of Buddha nature as discussed in the Buddha Nature Treatise (Fo Xing Lun), attributed to Vasubandhu and translated into Chinese by Paramartha in the sixth century. The author provides a detailed discussion of one of the most important concepts in East Asian Buddhism, a topic little addressed in Western studies of Buddhism until now, and places the Buddha nature concept in the context of Buddhist intellectual history. King then carefully explains the traditional Buddhist language in the text, and embeds Buddha nature in a family of concepts and values which as a group are foundational to the development of the major indigenous schools of Chinese Buddhism.
      In addition, she refutes the accusations that the idea of Buddha nature introduces a crypto-Atman into Buddhist thought, and that it represents a form of monism akin to the Brahmanism of the Upanisads. In doing this, King defends Buddha nature in terms of purely Buddhist philosophical principles. Finally, the author engages the Buddha nature concept in dialogue with Western philosophy by asking what it teaches us about what a human being, or person, is. (Source: back cover)
King, Sallie B. Buddha Nature. Albany, NY: State University of New York Press, 1991.
Audio
Buddha Nature and the Yogācāra Analysis of Mind in The Awakening of Faith
Ven. Dhammadipa (“Island of Dharma”) is ordained in both Theravāda and Mahāyāna traditions and teaches śamatha and vipaśyanā meditation at monasteries and universities worldwide in addition to studying and translating Buddhist texts from Pali, Sanskrit, and Chinese. He spoke with students at RYI on October 6, 2015 about the topic of Buddha-Nature in the text The Awakening of Faith in Mahāyāna.
Thero, Ven. Dhammadipa. "Buddha Nature and the Yogācāra Analysis of Mind in The Awakening of Faith." Recorded October 6, 2015 at Rangjung Yeshe Institute, Nepal. Audio, 1:43:28. https://soundcloud.com/rangjung-yeshe-institute/ven-dhammadipa-buddha-nature-and-the-yogacara-analysis-of-mind-in-the-awakening-of-faith.
Article
Buddha Nature as Myth
William G. Grosnick, in his essay "Buddha Nature as Myth", makes a distinction between "empirically verifiable propositions", statements that make claims about the nature of reality whose truth both is and is expected to be capable of clear articulation and demonstration, and "mythic views of reality" that provide a nonverifiable framework of great religious power for the expression of fundamentally important religious orientations. He then argues that Buddha Nature thought—at least as expressed in the early Indic sūtras devoted to it—is of the latter kind. Its function, he suggests, is to provide a mythic orientation toward the world and the religious potential of the individual Buddhist, and so to make the practice of Buddhism possible. It is just because "all beings universally possess Buddha Nature" that the practice of the path is possible. (Griffiths and Keenan, introduction to Buddha Nature, 4)
Grosnick, William. "Buddha Nature as Myth." In Buddha Nature: A Festschrift in Honor of Minoru Kiyota, edited by Paul J. Griffiths and John P. Keenan, 65–74. Tokyo: Buddhist Books International, 1990.
Book
Buddha Nature: The Mahayana Uttaratantra Shastra
All sentient beings, without exception, have buddha nature, the inherent purity and perfection of the mind, untouched by changing mental states. The Mahayana Uttaratantra Shastra, one of the "Five Treatises" said to have been dictated to Asanga by the Bodhisattva Maitreya, presents the Buddha's definitive teachings on how we should understand this ground of enlightenment and clarifies the nature and qualities of buddhahood. This seminal text details with great clarity the view which forms the basis for Vajrayana, and especially Mahamudra, practice. Thus it builds a bridge between the Sutrayana and the Vajrayana levels of the Buddha's teaching, elaborated here in Jamgön Kongtrül's commentary. (Source: Shambhala Publications)
Fuchs, Rosemarie, trans. Buddha Nature: The Mahayana Uttaratantra Shastra. By Arya Maitreya. Written down by Arya Asanga. With a commentary by Jamgön Kongtrül Lodrö Thayé ('jam mgon kong sprul blo gros mtha' yas) "The Unassailable Lion's Roar," and explanations by Khenpo Tsultrim Gyamsto Rinpoche. Ithaca, NY: Snow Lion Publications, 2000.
Article
Buddha in the Storehouse: Mi bskyod rdo rje on the Relationship between Tathāgatagarbha and Ālayavijñāna
This paper addresses the age-old question of how buddha nature (tathāgatagarbha) relates to Yogācāra psychology, focusing on the Eighth Karma pa Mi bskyod rdo rje’s (1507-1554) responses to this question. In the centuries following the first appearance of tathāgatagarbha doctrines in India (circa 2nd c. CE), opinions became divided over whether buddha nature should be identified with or distinguished from the Yogācāra idea of a substratum consciousness (ālayavijñāna). The topic attracted a great deal of discussion and debate among Buddhist scholars, both within and beyond the borders of India. At stake were a set of specific doctrinal issues as to whether and how the Yogācāra ālayavijñāna-vāsanā model could be reconciled with [1] buddha nature theory [2] tantric buddha nature proxies such as the unconditioned ground (gzhi) and causal continuum (rgyu rgyud) [3] Indian and Chinese Buddhist conceptions of an immaculate consciousness (amalavijñāna) and [4] certain anti-foundationalist strains of Middle Way (Madhyamaka) philosophy that rejected any transcendental basis of consciousness. The Karma pa’s repeated forays into these contested subject areas reveal time and again his commitment to reconcile two contrasting lines of Buddhist thought and praxis: [1] the affirmative appraisal of the nature of mind and reality emphasized in Yogācāra and tathāgatagarbha classics, the tantras, and the songs and writings of the Buddhist mahāsiddhas and [2] the metaphysically disinclined stance of the Middle Way (Madhyamaka) philosophy that avoided extremes of affirmation and denial, existence and nonexistence. To adequately appreciate his contributions to such issues, I will first sketch in rough strokes the historical evolution of the ālayavijñāna doctrine and its complex confrontations with tathāgatagarbha doctrine in India. Against this backdrop, attention will turn to the Karma pa’s contextualist framing of the ālayavijñāna-tathāgatagarbha relationship in terms of a progressive understanding that begins with differentiation and culminates in unity. His is a view that stresses the need to initially distinguish between conditions of spiritual awakening (such as tathāgatagarbha) and delusion (such as ālayavijñāna) in order to eventually realize their underlying unity (zung ’jug) by recognizing buddha nature as an ever-present continuum (rgyud) of awareness that is a precondition of the substratum consciousness that derives and deviates from it. In his attempts to strike a balance between traditional differentiation and unity models, we encounter a thinker who was as confident about the mind’s ability to discover its own unborn and nonconceptual nature as he was skeptical about its ability to discover any underlying metaphysical foundation. (Source: Peeters Online Journals)
Higgins, David. "Buddha in the Storehouse: Mi bskyod rdo rje on the Relationship between Tathāgatagarbha and Ālayavijñāna." Journal of the International Association of Buddhist Studies 42 (2019): 169–230.
Video
Buddha-Nature according to Zhiyi and the T'ien T'ai Tradition by Jamie Hubbard and Paul Swanson
Paul Swanson discusses the way in which Zhiyi understood the concept of buddha-nature and goes on to place that theory in the broader context of T'ien T'ai Buddhism.
Hubbard, Jamie, and Paul Swanson. "Buddha-Nature according to Zhiyi and the T'ien T'ai Tradition." Interview by Marcus Perman, Alex Gardner, and José Cabezón. AAR Annual Meeting, Denver, CO, Nov. 2018. Video, 4:19. https://www.youtube.com/watch?v=ZI4wpr4NAjk.
Article
Buddha-Nature and the Logic of Pantheism
Buddha-nature (tathāgatagarbha) is a central topic the in Mahāyāna Buddhist thought. As the pure nature of mind and reality, it conveys the nature of being and the relationship between the buddha(s) and sentient beings. Buddha-nature is that which allows for sentient beings to become buddhas. It is the living potential for awakening.
      In this chapter I will look into interpretations of buddha-nature starting with the Sublime Continuum (Uttaratantra, ca. fourth century), the first commentarial treatise focused on this subject. I will then present its role(s) in Mahāyāna Buddhism in general, and in the interpretations of Yogācāra and Madhyamaka in particular. Next I will discuss the role of buddha-nature as a key element in the theory and practice of Buddhist tantra, which will lead into a discussion of this doctrine in light of pantheism ("all is God"). Thinking of buddha-nature in terms of pantheism can help bring to light significant dimensions of this strand of Buddhist thought. (Duckworth, introduction, 235)
Duckworth, Douglas S. "Buddha-Nature and the Logic of Pantheism." In The Buddhist World, edited by John Powers, 235–47. London: Routledge, 2016. https://sites.temple.edu/duckworth/files/2016/01/logic-of-pantheism.pdf.
Interview
Buddha-Nature in Early Chan and Japanese Zen by Rev. Kokyo Henkel: Conversations on Buddha-Nature
In this video, part of the ongoing series entitled "Conversations on Buddha-Nature" produced by the Tsadra Foundation, Lopen Dr. Karma Phuntsho and Rev. Kokyo Henkel discuss buddha-nature in early Chan and Japanese Zen and comparisons with Tibetan Dzogchen. They also discuss some Koans, Dōgen, and many textual sources from Indian sutras in Tibetan and Chinese translation to sources for key schools of Buddhism in China and Japan up to more modern texts.

Kokyo Henkel has been practicing Zen since 1990 in residence at Tassajara Zen Mountain Center (most recently as Head of Practice), Green Gulch Farm Zen Center, No Abode Hermitage in Mill Valley, and Bukkokuji Monastery in Japan. He was ordained as a priest in 1994 by Tenshin Anderson Roshi and received Dharma Transmission from him in 2010. Kokyo is interested in exploring how the original teachings of Buddha-Dharma from ancient India, China, and Japan can still be very much alive and useful in present-day America to bring peace and openness to the minds of this troubled world.

Kokyo has also been practicing with the Tibetan Dzogchen ("Great Completeness") Teacher Tsoknyi Rinpoche since 2003, in California, Colorado, and Kathmandu.
Henkel, Rev. Kokyo. "Buddha-Nature in Early Chan and Japanese Zen." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 1:23:03. https://youtu.be/j_V3v-oqnNU.
Article
Buddha-Nature or Buddha Within?: Revisiting the Meaning of Tathāgata-garbha
The topic on what the compound tathāgata-garbha means has indeed a long history of research in the !eld of Mahāyāna Buddhism. However, despite a good number of studies so far executed on this topic, it is most unfortunate for us to recognize that the above question remains unsolved. The present paper, therefore, tries again to solve the question through an analytical inquiry into the Ratnagotravibhāga (RGV) in rather a wide perspective.
Saitō, Akira. "Buddha-Nature or Buddha Within?: Revisiting the Meaning of Tathāgata-garbha." In "What is Tathāgatagarbha: Buddha-Nature or Buddha Within?" Edited by Akira Saitō. Special issue, Acta Asiatica 118 (2020): 1–15.
Article
Buddhadhātu, Tathāgatadhātu and Tathāgatagarbha in the Mahāparinirvāṇa-mahāsūtra
ln the original of its so-called Mahāyāna version the Mahāparinirvāṇa-sūtra bears the Sanskrit title Mahāparinirvāṇa-mahāsūtra.'"`UNIQ--ref-000C60AC-QINU`"' The Sanskrit original of this text has come down to us only in fragments. For the reconstruction of the Sanskrit text from these fragments, it is essential to compare the text with the word-for-word Tibetan translation completed at the beginning of the 9th century by Jinamitra, Jñānagarbha and Devacandra. Fǎxiǎn 法顯 translated it into Chinese under the title Dà bānnihuán jīng 大般泥洹經 in 6 fascicles (juàn 卷), and Dharmakṣema 曇無讖 translated it as Dà bānnièpán jīng 大般涅槃經 in 40 fascicles. Both translations were completed at the beginning of the 5th century. The Chinese translations of this sūtra played an important role in the history of Chinese and Japanese Buddhism. The sūtra is famous especially for the formula "切眾生西有佛性 yíqiè zhongshēng xī yǒu fóxìng," "Every living being has the Buddha-nature." The skill of the Chinese translators is evident from their use of the word fóxing 佛性, which is commonly translated into English as "Buddha-nature." While the underlying Sanskrit term and its intended meaning poses difficulties, as will be shown below, the Chinese term fóxing, although not resulting from a very literal translation, has been accepted in dogmatical and philosophical interpretations in China and Japan.

Comparing the Sanskrit fragments and the Ratnagotravibhāga, which quotes the Mahāparinirvāṇa-sūtra (that is the Mahāparinirvāṇa-mahāsūtra), the original Sanskrit word fóxìng is buddhadhātu, tathāgatadhātu or tathāgatagarbha. Takasaki Jikidō's research on the tathāgatagarbha theory led him to conclude that the Mahāparinirvāṇa-mahāsūtra is the first known text in which the word buddhadhātu is used in this meaning.'"`UNIQ--ref-000C60AD-QINU`"'

I have been studying the original text of the Mahāparinirvāṇa-mahāsūtra for some time, analyzing the Sanskrit fragments in comparison with the Tibetan and Chinese translations. From the viewpoint of the original text, the meaning of the formula "Every living being has the Buddha-nature" reveals nuances slightly different from the interpretations adopted in Chinese and Japanese Buddhism. (Habata, introduction, 176–77)
Habata, Hiromi. "Buddhadhātu, Tathāgatadhātu and Tathāgatagarbha in the Mahāparinirvāṇa-mahāsūtra." Hōrin 18 (2015): 176–96.
Article
Buddyjska koncepcja świetlistego umysłu i jej rola w tradycji tathagatagarbhy
The primary aim of this article is to outline the Buddhist idea of a pure, luminous mind. First, the conception of a “luminous mind” (pabhassara citta) from the Pāḷi Nikāyas is considered. Two functions ascribed to this idea are examined: its soteriological role, i.e. pure mind as a enlightenment-enabling factor, and its role as a “link” between consecutive saṃsāric existences. Next comes the examination of the Theravāda idea of bhavaṅga, which is seen as being related to the pure mind in its diachronic function. Main part of the article deals with combining the notion of a pure mind with Mahāyāna Buddhism by showing the role of the “innate mind” (cittaprakṛti) in tathāgatagarbha tradition.
Zapart, Jarosław. "Buddyjska koncepcja świetlistego umysłu i jej rola w tradycji tathagatagarbhy" (The Buddhist Concept of a Luminous Mind and Its Role in the Tathāgatagarbha Tradition). Studia Religiologica 48, no. 2 (2015): 117–30. https://ruj.uj.edu.pl/xmlui/bitstream/handle/item/18873/zapart_buddyjska_koncepcja_swietlistego_umyslu_2015.pdf?sequence=1&isAllowed=y
PhD Diss
Jiang, B.: Cataphatic Emptiness: rGyal-tshab on the Buddha-essence Theory of Asaṅga's Ratnagotravibhāgavyākhyā
Abstract


This doctoral dissertation studies the Ratnagotravibhāga (Uttaratantra), the only surviving Indian Buddhist treatise on the Buddha-essence doctrine, by way of one of its major Tibetan commentaries, rGyal-tshab Dar-ma-rin-chen (1364-1432)'s Theg pa chen po rGyud bla ma'i ṭīkā. This project consists of three parts: a special edition of the first chapter of the Theg pa chen po rGyud bia ma'i ṭīkā, an English translation of the selected sections of that commentary, and a comparative analysis which follows six distinct lines of inquiry.
      The six lines are: rGyal-tshab's doctrinal classification of the text; his critiques of absolutism, skepticism, and quietism in connection with diverse interpretations of the Buddha-essence doctrine in Tibetan traditions as well as a tentative comparison with critiques of the theory of "Original-enlightenment" in modern Chinese Buddhism; his analysis of the title of Tibetan version and the structure of the text; rGyal-tshab's

philosophical positions on reality, Element, and natural luminosity of the mind; his expositions of the tripartite Buddha-essence, its ten aspects, and the eighteen similes; and the notion "spiritual gene" understood by dGe-lugs-pas.
      This comparative approach will provide a broader synthetic understanding of the role that Buddha-essence played as a doctrinal genre in Tibetan intellectual history.
Jiang, Bo. "Cataphatic Emptiness: rGyal-tshab on the Buddha-Essence Theory of Asaṅga's Ratnagotravibhāgavyākhyā." PhD diss., Columbia University, 2008.
Video
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.
Book
Collected Papers on the Tathāgatagarbha Doctrine
The volume brings together a selection of the late author's previously published papers written in English (and one in German). Their subject matter relates by and large to the tathāgatagarbha theory or the idea of Buddhanature, which have been the main subjects of his research over the years.
      In part 1 he has singled out those scriptures that use the term tathāgatagarbha as their principal term and identified three scriptures—Tathāgatagarbha-sūtra, Anūnatvāpurṇatvanirdeśa, and Śrīmālādevīnirdeśa—as the basis for the formation of the tathāgatagarbha theory. Next, he has placed the Mahāyāna Mahāparinirvāṇa-sūtra, which uses the term buddhadhātu for the first time as a synonym of tathāgatagarbha, and associated scriptures in a second group, while in the third group we have the Laṅkāvatāra-sūtra and so on, in which the concept of tathāgatagarbha is identified with ālayavijñana, the basic concept of the Vijñānavāda.
      In part 2, he has dealt with the prehistory of the tathāgatagarbha theory in Mahāyāna scriptures that use terms synonymous with tathāgatagarbha, such as gotra and dhātu, tathāgatagotra, tathāgatotpattisambhava, āryavaṃsa, buddhaputra, dharmadhātu and dharmakāya, cittaprakṛti, and so on. The main points made in this work are discussed in the papers that have now been brought together in the present volume.
      This volume has for convenience' sake been divided into seven parts according to subject matter. Part 1 presents a textual study, namely, a critical edition of chapter 6 of the Laṅkāvatāra. Part 2 deals with subjects concerning scriptures such as the Laṅkāvatāra, part 3 with technical terms and basic concepts of the tathāgatagarbha theory, part 4 with tathāgatagarbha doctrine in general, and part 5 with Japanese Buddhism and Buddhism in East Asia (on the basis of scriptures translated into Chinese). Part 6 presents a historical survey of Japanese scholarship on Buddhism, and part 7 consists of several book reviews. (Source: Motilal Banarsidass)
Takasaki, Jikido. Collected Papers on the Tathāgatagarbha Doctrine. Delhi: Motilal Banarsidass, 2014.
Book
Contributions to the Development of Tibetan Buddhist Epistemology
The present paper is a considerably revised version of my doctoral dissertation entitled "Contributions to the Development of Tibetan Buddhist Logic - from the eleventh to the fifteenth century." This dissertation was submitted to the Faculty of Oriental Studies, University of Hamburg, in January of 1979. The title has been changed for two reasons. The first of these is a conceptual one. Namely, in the course of my subsequent studies of Buddhist tshad-ma (pramāṇa), I have decided to translate this fundamentally untranslatable term by 'epistemology'. While this rendition does also not do justice to its semantic range, I feel that it has at least the merit of being less misleading than the more widely used 'logic', especially for those who have no background in Indian or Tibetan studies, and who may chance to come across this title. It is and remains an untranslatable term.
      The second reason for my changing the original title of my dissertation, is that I felt obliged to change its scope. The vast literature on Tibetan Buddhist epistemology, which has become available during the last few years, necessitated such a curtailment. Especially the presently available Dga'-ldan-pa contributions by Rgyal-tshab-rje and Mkhas-grubrje, in particular, need to be properly assessed, and this takes time. Moreover, much but not all of the subsequent Sa-skya-pa literature in this area by Go-ram-pa and Gser-mdog Pan-chen must be read with the particular theories of these Dga'-ldan-pa philosophers in mind. To undertake such a comparative study cannot be done in a hurried fashion. Some references to the Dga'-ldan-pa contributions have, however, been made in the course of this paper on the basis of my original access to but a limited number of their writings. Nonetheless, a significant portion of my dissertation that deals with the fourteenth and fifteenth centuries, has been included in the footnotes of the present paper where I was concerned with historical or bio-bibliographical details. (van der Kuijp, preface, vii)

Read more here . . .
Kuijp, Leonard W. J. van der. Contributions to the Development of Tibetan Buddhist Epistemology: From the Eleventh to the Thirteenth Century. Alt- und Neu-Indische Studien 26. Wiesbaden: Franz Steiner Verlag, 1983. https://www.scribd.com/document/255465514/Contributions-to-the-Development-of-Tibetan-Buddhist-Epistemology.
Book
Die Anwendung der Tathagatagarbha-Lehre
The doctrine of tathāgatagarbha as the element inherent in every sentient being is a central concept within Mahāyāna Buddhism. Presenting this Buddha nature as the absolute in positive terms, as a state of gnosis with inconceivable qualities, is the core of the so-called gzhan stong view. Mind as such is understood to be empty of other (gzhan stong), i.e. empty of incidental stains, which are not mind’s nature; but mind is seen to be not empty of its enlightened qualities. Yet, as long as sentient beings are deluded by their incidental or superficial stains, they are incapable of directly relating to these inherent enlightened qualities. According to the relevant texts, this constitutes the only difference to the awakened ones, the buddhas, who, having removed the incidental stains, have actualized their inherent Buddha nature. From the perspective of the doctrine of tathāgatagarbha in general, and from the gzhan stong view in particular, Buddhist philosophy and any spiritual training in ethics, view, and meditation has as its goal the removal the incidental stains so that the buddha qualities can develop or manifest themselves. The book Die Anwendung der Tathāgatagarbha-Lehre in Kong spruls Anleitung zur gZhan stong-Sichtweise deals with the interpretation of Buddha nature in contexts of view and meditation advanced by the scholar monk ’Jam mgon Kong sprul Blo gros mtha’ yas (1813–1899). The introductory section of the book sketches Kong sprul’s historical context. This is followed by a short overview of the topic of Buddha nature from the perspective of its sources in Mahāyāna-sūtras and Indian treatises. Special attention is given to the Ratnagotravibhāga and its relevance to the Mahāmudrā teachings of the bKa’ brgyud pa-tradition of Tibetan Buddhism. The book then examines the development of the gzhan stong view in Tibet. In light of this historical and doctrinal background, attention turns to Kong sprul’s treatment of the gzhan stong position based on his text The Immaculate Vajra Moonrays, an Instruction for the View of Gzhan stong, the Great Madhyamaka. The main focus is on how Kong sprul guides a Buddhist yogin through the process of realization: The analysis of the correct mundane and supramundane view plays just as an important role as the question of which of the Buddha’s teachings are to be understood in a provisional sense (drang don, neyārtha) and which in a definitive sense (nītārtha, nges don). Kong sprul recommends for this analysis in particular the models of the Niḥsvabhāvavāda-Madhyamaka and the Yogācāra-Madhyamaka which to him are synonymous with rang stong- and gzhan stong-Madhyamaka respectively. The book concludes to show how according to Kong sprul the spiritual path which is based in the gzhan stong-view culminates in actualizing tathāgatagarbha. A critical edition of the text and its translation into German form the final part of the book. (Source Accessed Nov 14, 2019)
Draszczyk, Martina. Die Anwendung der Tathāgatagarbha-Lehre in Kong spruls Anleitung zur Gzhan stong-Sichtweise. Edited by Birgit Kellner and Helmut Tauscher. Wiener Studien zur Tibetologie und Buddhismuskunde 87. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2015.
Audio
Does a Dog Have Buddha Nature?
Tenshin Reb Anderson gives a dharma talk at Green Gulch Farm on the topic of buddha-nature, later addressing the question, "Does a dog have buddha-nature?"
Anderson, Tenshin Reb. "Does a Dog Have Buddha Nature?" Recorded July 22, 2018 at San Francisco Zen Center's Green Gulch Farm. Audio, 47:06. https://soundcloud.com/sanfranciscozencenter/does-a-dog-have-buddha-nature.
Article
Dolpopa and Gyaltsab Debate Tathāgatagarbha: Two Distinct Interpretations of Buddha-Nature in Tibet
Buddhists have discussed the concept of enlightenment since the time of the Buddha, but the notion that all sentient beings have buddha-nature is found in Mahāyāna Buddhism. For the Mahāyāna thinkers, one of the crucial questions at the center of how all beings can achieve enlightenment is this apparent paradox: frailty, ignorance, and delusions presumably exist concomitantly with buddha-nature in all sentient beings. This article provides a brief survey of the textual history of the buddha-nature literature followed by an in-depth discussion of buddha-nature in the terms set out by two influential Tibetan thinkers, Dolpopa and Gyaltsab; the debate between these thinkers is set in relation to extant discourses of Buddhist ontology, epistemology, and enlightenment within the Tibetan Buddhist scholastic tradition.
Wangchuk, Tsering. "Dolpopa and Gyaltsab Debate Tathāgatagarbha: Two Distinct Interpretations of Buddha-Nature in Tibet." Religion Compass 4, no. 11 (2010): 669–78.
Video
Donald S. Lopez, Jr. - Keynote of the 2019 Tathāgatagarbha Symposium
In his keynote lecture to the Vienna Tathāgatagarbha Symposium, Donald Lopez provides an overview of the history and influence of tathāgatagarbha doctrine as well as its various interpretations across the Mahāyāna world.
Lopez, Donald S., Jr. “Tathāgatagarbha: A Brief History.” Keynote lecture at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 40:17. https://youtu.be/0SSSdNNbeu8.
Video
Dorji Wangchuk at the 2019 Tathāgatagarbha Symposium
Dorji Wangchuk discusses critiques of Buddha-nature theory as non-Buddhist and as opposed to the Buddha's teaching on dependent arising. In particular, he looks at how Rongzom Chökyi Zangpo interprets the tathāgatagarbha theory in relation to the pratītyasamutpāda theory.
Wangchuk, Dorji. "Rong-zom-pa on the Tathāgatagarbha and Pratītyasamutpāda Theories." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 45:33. https://www.youtube.com/watch?v=0slogomESI8.
Article
Emerson's "God-Within" and the Buddhist "Buddha-Womb"
Emerson wrote with excitement of his discovery of "God-within" in his poem "Gnothi Seauton": "There doth sit the Infinite embosomed in a man." He furthermore preached in his sermon "The Genuine Man" that "the essential man" dwells in the innermost soul, and that this indwelling essential self is a higher self, God's image, and "Reason." The doctrine of "Buddha-womb," tathāgatagarbha meaning "essence of self" or "Buddha-nature," buddhadātu meaning "true self," is an important teaching in Mahāyāna Buddhism, which affirms that each sentient being contains the indwelling potency for attaining Buddhahood and enlightenment. This notion is explained when referring to the boundless, nurturing, sustaining, and deathless Self of the Buddha. The affinities between Emersonian Transcendentalism and Mahāyāna Buddhism, especially Zen, have often been pointed out. In this article the comparison between Emerson's "God-within" and Mahāyāna Buddhism's "Buddha-womb" or "Buddha-nature" will be examined.
Takanashi, Yoshio. "Emerson's 'God-Within' and the Buddhist 'Buddha-Womb'." Journal of East-West Thought 9, no. 1 (2019): 1–14. http://broncoscholar.library.cpp.edu/bitstream/handle/10211.3/209333/Takanashi1-14.pdf?sequence=1.
Article
Emptiness–Buddhanature
The Buddhist schools are rich and varied in their perspectives, but these many points of view all advance the Buddhist concept of the middle view (madhya-drshti in Sanskrit and ume tawa in Tibetan).
Kyabgon, Traleg. “Emptiness/Buddhanature.” Lion's Roar, September 1, 2003. https://www.lionsroar.com/emptiness-buddhanature/.
Video
Essence of Buddha-Nature by B. Alan Wallace
In this video segment B. Alan Wallace talks about buddha-nature and the concept of tathāgatagarbha. This talk was part of a Spring 8-week retreat on Shamatha, Vipashyana, and Mahamudra, based upon two texts: Panchen Lozang Chökyi Gyaltsen’s Highway of the Jinas: A Root Text on the Precious Geluk-Kagyü Mahamudra Tradition, and Karma Chagmé’s Naked Awareness: Practical Teachings on the Union. (Source Accessed Nov 17, 2020)
Wallace, B. Alan. "Essence of Buddha-Nature." Produced by Jeffrey Khoo, Claudio Li Caizi, Brenton Palmer-Angell, and Diogo Rolo. Filmed during a Spring eight-week retreat on Shamatha, Vipashyana, and Mahamudra held April–May 2016 at Lama Tsongkhapa Institute, Pomaia, Italy. Video, 27:53. https://www.youtube.com/watch?v=vHMFbgfX6ys.
Article
Grounds of Buddha-Nature in Tibet
This paper discusses syntheses forged in Tibet among the doctrines of Madhyamaka, Yogācāra, and buddha-nature (tathāgatagarbha). Buddha-nature is a distinctively Mahāyāna Buddhist doctrine, taking a place along side of the Yogācāra doctrine of the basic consciousness (ālayavijñāna) and the universal emptiness (śūnyatā) of Madhyamaka. As a fundamental ground of reality, buddha-nature comes to be identified with a positive side of emptiness (in the case of Madhyamaka) and is assimilated with the basic consciousness (in the case of Yogācāra) as well. As the intrinsic purity of mind, buddha-nature also plays a causal role as the potential for complete awakening.

Buddha-nature comes to shape a Madhyamaka interpretation of emptiness in a positive light in a way that parallels its place in a Yogācāra interpretation (as a positive foundation of mind and reality). Buddha-nature supplements a Yogācāra theory of mind and reality by offering a positive alternative to a theory of consciousness that otherwise functions simply as the distorted cognitive structure of suffering. It thus is not only the potential for an awakened mind, but the cognitive content of awakening, too.

In Tibet we see the interpretation of buddha-nature converge with Mahāyāna doctrines in structurally parallel ways. Paired with buddha-nature, the doctrine of emptiness in Madhyamaka pivots from a “self-empty” lack of intrinsic nature to an “other-empty,” pure ground that remains. In narratives of disclosure characteristic of the doctrine of buddha-nature, we also see parallel shifts in the foundations of Yogācāra, as grounds of distortion like the basic consciousness, the dependent nature, and self-awareness are reinscribed into a causal story that takes place within a pure, gnostic ground.
Duckworth, Douglas S. "Grounds of Buddha-Nature in Tibet." Critical Review for Buddhist Studies 21 (2017): 109–36. https://sites.temple.edu/duckworth/files/2019/01/Duckworth_Buddha-Nature-in-Tibet.pdf.
Article
Image-likeness and the Tathāgatagarbha: A Reading of William of St. Thierry's Golden Epistle and the Ratnagotravibhāga
In Book 10 of his Confessions Augustine marvels as he meditates on the qualities of the memoria in human beings:

Great is the power of memory, exceeding great, O my God—an inner chamber large and boundless (penetrale amplum et infinitum)! Who has plumbed its depths? Yet it is a poer of mine, and apertains unto my nature; nor do I myself grasp all that I am (nec ego ipse capio totum, quod sum). . . . A great admiration rises upon me; astonishment seizes me. And men go forth to wonder at the heights of mountains, the huge waves of the sea, the broad flow of the rivers, the extent of the ocean, and the courses of the stars, and omit to wonder at themselves (et reliquunt se ipsos).

This concern with the memoria, and its function in the human mind, was to be one of the most important spiritual legacies Augustine would leave to the Latin, and especially monastic, Middle Ages. In fact, it would be possible to say without much exaggeration that the entire history of monastic spirituality in the Latin Middle Ages (at least until approximately A.D. 1200) is the record of the development of understanding of the power of memoria. A central reason for this is that memoria was described as a faculty that worked by recalling the human person to the knowledge and intuition that they were created in the image and likeness of God. Thus the words of Genesis 1:26–27 stand at the beginning of an entire spiritual tradition: "God said let us make man in our own image, in the likeness of ourselves. . . . God created man in the image of himself, in the image of God he created him, male and female he created them." Augustine frequently exhorts himself, as in Confessions 7.10, to "return to myself" (redite ad memet ipsum). This was also the continual refrain of the Cistercian author of the twelfth century, William of St. Thierry, in his Golden Epistle, and it serves as one of the themes on which he builds this work. William's treatise, folloing in the path of Augustine, is a call to discover the image and likeness of God in the individual person.

      In the presentation to follow I would like to set out two spiritual traditions for us to consider: the image-likeness tradition based on Genesis 1:26 and developed by the Latin and Greek Fathers of the Church until approximately A.D. 1200, and the tathāgatagarbha teachings on Buddha-nature in Mahayana Buddhism, which flourished in India and then spread to Tibet and other parts of the Far East in the first six centuries C.E. I shall do this bby presenting two texts: the Golden Epistle of William of St, Thierry, and the Ratnagotravibhāga (third to fifth centuries A.D.), variously attributed to Saramati or Maitreya. My thesis here is that while the language and concepts used in these two treatises are different, and the two worldviews of which they are representative also vary widely, we can find nonetheless underlying themes that express central concerns of each tradition, especially concerning the brith of a basic nature in the person, and the inability of either sin or defilements (kleśa) to cover over that nature that is coming to birth. (Groves, "Image-likeness and Tathāgatagarbha," 97–98)
Groves, Nicholas. "Image-likeness and Tathāgatagarbha: A Reading of William of St. Thierry’s Golden Epistle and the Ratnagotravibhāga." Buddhist-Christian Studies 10 (1990): 97–117.
Book
In Praise of Dharmadhātu
Nagarjuna is famous in the West for his works not only on Madhyamaka but his poetic collection of praises, headed by In Praise of Dharmadhatu. This book explores the scope, contents, and significance of Nagarjuna's scriptural legacy in India and Tibet, focusing primarily on the title work. The translation of Nagarjuna's hymn to Buddha nature—here called dharmadhatu—shows how buddha nature is temporarily obscured by adventitious stains in ordinary sentient beings, gradually uncovered through the path of bodhisattvas, and finally revealed in full bloom as buddhahood. These themes are explored at a deeper level through a Buddhist history of mind's luminous nature and a translation of the text's earliest and most extensive commentary by the Third Karmapa Rangjung Dorje (1284–1339), supplemented by relevant excerpts from all other available commentaries. The book also provides an overview of the Third Karmapa's basic outlook, based on seven of his major texts. He is widely renowned as one of the major proponents of the shentong (other-empty) view. However, as this book demonstrates, this often problematic and misunderstood label needs to be replaced by a more nuanced approach which acknowledges the Karmapa's very finely tuned synthesis of the two great traditions of Indian mahayana Buddhism, Madhyamaka and Yogacara. These two, his distinct positions on Buddha nature, and the transformation of consciousness into enlightened wisdom also serve as the fundamental view for the entire vajrayana as it is understood and practiced in the Kagyu tradition to the present day. (Source: Shambhala Publications)
Brunnhölzl, Karl, trans. In Praise of Dharmadhātu. By Nāgārjuna and the Third Karmapa, Rangjung Dorje (rang byung rdo rje). Nitartha Institute Series. Ithaca, NY: Snow Lion Publications, 2007.
Article
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.
Audio
Inherent Buddha Nature
Kaiji Jeffrey Schneider gives a general dharma talk on buddha-nature at the San Francisco Zen Center. He begins with a discussion of the five skandhas and discusses how the later notion of tathāgatagarbha represented a radical shift in the Buddhist understanding of the mind and consciousness.
Schneider, Jeffrey. "Inherent Buddha Nature." Recorded January 16, 2018 at San Francisco Zen Center's City Center. Audio, 32:01. https://soundcloud.com/sanfranciscozencenter/inherent-buddha-nature.
Interview
Interview with Jamie Hubbard and Paul Swanson
In this interview during the AAR annual meeting in Denver, Colorado, November 2018, Jamie Hubbard and Paul Swanson discuss Critical Buddhism, buddha-nature, and Buddhism in Japan, as well as many other topics. Present during the interview are José Cabezón, Alexander Gardner, Marcus Perman, and other members of the Tsadra staff.
Interview
Interview with Venerable Dhammadipa
In this interview during a Salon Tibétain event on January 30, 2019 at the Tsadra Foundation in Boulder, Venerable Dhammadipa discusses a variety of topics but especially the Yogacāra tradition and its primary texts.
Video
Kalu Rinpoche on Tathāgatagarbha
In this video, part of a four-part lecture on the nature of mind given at the Kamalashila-Institut in Wachendorf, Germany, in 1982, Kalu Rinpoche explains the nature of mind vis-a-vis the concept of tathāgatagarbha, or buddha-nature, and speaks of the mind's innate luminosity. Lama Chökyi Nyima (Richard Barron) translates the talk into English. For the entire four-part series of lectures, visit shangpakagyu.org
Kalu Rinpoche. "Kalu Rinpoche on Tathāgatagarbha." Excerpt from a four-part lecture titled "The Nature of Mind" given at the Kamalashila-Institut, Wachendorf, Germany, 1982. Filmed and edited by Wolfgang Neugebauer. In Tibetan with English translation by Lama Chökyi Nyima (Richard Barron). Video, 17:06. https://www.youtube.com/watch?v=KxUSU8LRYLw.
Video
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.
Video
Khenpo Tamphel at the 2019 Tathāgatagarbha Symposium
Drawing on the text entitled A Mahāmudrā Investigation into Confusion: An Instruction for Identifying the Process of Confusion by Jikten Sumgon, Khenpo Tamphel explains how, according to this text, sentient beings and buddhas are related, how confusion arises that leads to saṃsāra, and how recognition of the true nature of sentient beings is the way to enlightenment.
Tamphel, Khenpo Könchok. "The Difference Between a Sentient Being and a Buddha: 'Jig rten gsum mgon’s Instruction on the Process of Confusion." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 47:23. https://www.youtube.com/watch?v=3GbYgx3ozDM.
Book
Kukyō ichijō hōshōron to higashiajia bukkyō (The Ratnagotravibhāga and East Asian Buddhism)
My monograph explores theories on tathāgatagarbha, tathatā and gotra in East Asian Buddhism between the 5th and the 7th centuries, with a focus on the interpretation and influence of the Ratnagotravibhāga (Ch. Jiujing yisheng baoxing lun 究竟一乘寶性論). I review and reconsider tathāgatagarbha and consciousness-only theories in the context of East Asian Buddhism, especially before the return of Xuanzang 玄奘 (602-664) to China.
      There are major differences between our Sanskrit text of the Ratnagotravibhāga and its classical Chinese translation, which had an immeasurable influence on East Asian Buddhist thought and has yet to be fully explored. No commentary on the Ratnagotravibhāga in Chinese Buddhism has survived, so scholars have maintained the opinion that it was not regarded too much in Chinese and East Asian Buddhism. However, the findings of my research show that the Chinese translation of the Ratnagotravibhāga had more influence than previously imagined in East Asian Buddhist intellectual history.
      I explore the ideological background of the classical Chinese translation of the Ratnagotravibhāga, with reference to the Pusa dichi jing 菩薩地持經, several commentaries on the Śrīmālā-sūtra, the Da boniepan jing 大般涅槃經 and the Rulengqie jing 入楞伽經. In comparison to the surviving Sanskrit text, the Chinese version of the Ratnagotravibhāga downplays the significance of the expression gotra and instead reflects a strong interest in zhenru 真如 (Skt. tathatā) and foxing 佛性 (Buddha-nature) – for instance, 'zhenru foxing' becomes the foundation or reason for transmigration in the world. In this context, reality (Skt. tathatā) acts like a conditioned dharma, an idea that deeply influenced later understanding of Buddha-nature in East Asian Buddhism. I furthermore discuss the relationship between the Ratnagotravibhāga and other significant East Asian authors and teachings, such as Paramārtha 真諦 (499-569), the Dasheng qixin lun 大乘起信論, Fazang 法藏 (643-712), the Sanjie school 三階教, and trace the influence of the Ratnagotravibhāga beyond China into the writings of Wonhyo 元曉 (617-686) in Korea and the Japanese authors Juryō 寿霊 and Chikei 智憬 in Nara era (710-784). (Source Accessed May 25, 2021)
Li, Zijie. Kukyō ichijō hōshōron to higashiajia bukkyō: Go—nana seiki no nyoraizō, shinnyo, shushō no kenkyū (The Ratnagotravibhāga and East Asian Buddhism: A Study on the Tathāgatagarbha, Tathatā and Gotra between the 5th and 7th Centuries). Tokyo: Kokusho Kankōkai, 2020.
Book
La Théorie du Tathāgatagarbha et du Gotra
Le tathāgatagarbha, « embryon » ou « matrice » de Tathāgata, est le genre de la nature de Bouddha qui, selon certains textes du Mahāyāna, est présent en tous les êtres. Cette théorie joua un rôle considérable dans le bouddhisme de la Chine, du Japon et du Tibet. Elle est liée à d'autres points de doctrine importants, que M. Ruegg a examinés également ici, ceux du gotra ou « lignée » spirituelle, de l'Eveil universel, du Véhicule unique de salut, de la luminosité naturelle de la pensée. Toutes ces théories, étroitement liées entre elles, touchent de très près à l'essence même du bouddhisme du Grand Véhicule, comme l'a montré excellemment M. Ruegg. Celui-ci a pourtant limité le champ de ses investigations à certaines sources, sūtra sanskrits du Mahāyāna, traités des Mādhyamika et des Yogācāra, commentaires et traités tibétains d'époques diverses, laissant de côté notamment toute l'abondante littérature chinoise et japonaise sur le sujet. Prudemment, il s'en est tenu à une étude doxographique, sans traiter aucun des problèmes de philologie et d'histoire. Cependant, la maîtrise acquise par lui en sanskrit et en tibétain, et sa grande familiarité avec la pensée bouddhique, même dans ce qu'elle a de plus abstrus, permettent à M. Ruegg de se jouer aisément de toutes les difficultés, fort nombreuses et redoutables, dont un tel sujet était hérissé. On regrettera seulement qu'il n'ait guère fait effort pour rendre son livre accessible au lecteur non spécialiste. Pourtant, cet ouvrage, qui est une contribution capitale à notre connaissance de la pensée bouddhique, mérite d'être connu d'un large public de philosophes et d'historiens des religions. Souhaitons que son auteur en donnera bientôt un condensé sous une forme claire. Mais ce défaut, qui ne concerne que l'expression et est en quelque sorte la rançon de la compétence de M. Ruegg, n'enlève rien à la valeur intrinsèque de ce travail, l'un des meilleurs qu'ait produits l'étude du bouddhisme ces dernières années. (Source: Review by André Bareau, Revue de l'histoire des religions)
Ruegg, David Seyfort. La théorie du tathāgatagarbha et du gotra: Études sur la sotériologie et la gnoséologie du Bouddhisme. Publications de l'École Française d'Extrême-Orient 70. Paris: École Française d'Extrême-Orient, 1969. https://archive.org/details/Ruegg1969LaTheorieDuTathgatagarbhaEtDuGotraEtudesSurLaSoteriologieEtLaGnoseologieDuBouddhisme/mode/2up.
Video
Lama Shenpen Speaks on Buddha Nature
Fresh from her return from the University of Vienna Symposium, Tathāgatagarbha Across Asia (July 16–19, 2019), Lama Shenpen Hookham speaks to the Awakened Heart Sangha about the topic of buddha-nature.
Hookham, Shenpen. "Lama Shenpen Speaks on Buddha Nature." Produced by Awakened Heart Sangha. Filmed at The Hermitage of The Awakened Heart, Gwynedd, North Wales, July 27, 2019. Video, 1:22:21. https://www.youtube.com/watch?v=To4-nLGvSCU.
Article
Luminous Mind among the Logicians—An Analysis of Pramāṇavārttika II.205–211
Roger R. Jackson, in his essay "Luminous Mind Among the Logicians", treats the Indo-Tibetan commentarial discussions of the affirmation of the mind's natural luminosity (prabhāsvaratā) found in Pramāṇavārttika II.208. Such an affIrmation, as he shows, has deep roots in the Buddhist tradition, and is usually connected with tathāgatagarbha thought. That it is also affirmed by Dharmakīrti and discussed extensively by his commentators in India and Tibet shows that it is not without significance for the logicoepistemological tradition represented by Dignāga and his successors. The idea that the mind is naturally luminous or radiant and that its defIlements have only an adventitious status is of obvious relevance to Buddhist soteriology; it affirms that, in some important sense, the goal of Buddhist religious practice has already been attained or is already present. The importance of Jackson's study is that it shows the same idea to be relevant also to Buddhist epistemological theory: it is precisely the mind's natural radiance that makes apprehension of things as they really are a possibility. It is this metaphysical and epistemological fact which leads Jackson to categorize Dharmakīrti and his school as epistemological optimists. (Griffiths and Keenan, introduction to Buddha Nature, 5)
Jackson, Roger R. "Luminous Mind among the Logicians—An Analysis of Pramāṇavārttika II.205–211." In Buddha Nature: A Festschrift in Honor of Minoru Kiyota, edited by Paul J. Griffiths and John P. Keenan, 95–123. Tokyo: Buddhist Books International, 1990.
Book
The Mahāparinirvāṇa-mahāsūtra and the Emergence of Tathāgatagarbha Doctrine
Famously, tathāgatagarbha doctrine holds that every sentient being has within the body a womb for Buddhas, or an embryonic Buddha – the potential for full buddhahood. Previous scholars have seen this doctrine as originating in the Tathāgatagarbha-sūtra. In this book, Michael Radich argues that rather, the Mahāparinirvāṇa-mahāsūtra is most likely our earliest extant tathāgatagarbha text. Radich then argues that tathāgatagarbha ideas originated as part of a wider pattern of docetic Buddhology – ideas holding that Buddhas are not really as they appear. Buddhist docetic texts are clearly troubled by the notion that Buddhas could have flesh-and-blood human mothers. The Mahāparinirvāṇa-mahāsūtra is one such text, and tathāgatagarbha functions as a better substitute for imperfect human maternity: rather than a putrid, painful human womb, buddhahood springs from a “womb” inherent in every sentient being, which promises final liberation from flesh altogether. This book should interest readers concerned with the history of Buddhist ideas, gender in Buddhism, the early Mahāyāna, the cult of the Buddha’s relics, and relations between Buddhist ideas and practice. (Source: Hamburg University Press)
Radich, Michael. The Mahāparinirvāṇa-mahāsūtra and the Emergence of Tathāgatagarbha Doctrine. Hamburg Buddhist Studies 5. Hamburg: Hamburg University Press, 2015. https://d-nb.info/1069352969/34.
Book
Mahāyāna Buddhism: The Doctrinal Foundations
Originating in India, Mahayana Buddhism spread across Asia, becoming the prevalent form of Buddhism in Tibet and East Asia. Over the last twenty-five years Western interest in Mahayana has increased considerably, reflected both in the quantity of scholarly material produced and in the attraction of Westerners towards Tibetan Buddhism and Zen. Paul Williams’ Mahayana Buddhism is widely regarded as the standard introduction to the field, used internationally for teaching and research and has been translated into several European and Asian languages. This new edition has been fully revised throughout in the light of the wealth of new studies and focuses on the religion’s diversity and richness. It includes much more material on China and Japan, with appropriate reference to Nepal, and for students who wish to carry their study further there is a much-expanded bibliography and extensive footnotes and cross-referencing. Everyone studying this important tradition will find Williams’ book the ideal companion to their studies. (Source: Routledge)
Williams, Paul. Mahayana Buddhism: The Doctrinal Foundations. 2nd ed. The Library of Religious Beliefs and Practices. New York: Routledge, 2009. https://archive.org/details/mahayanabuddhismthedoctrinalfoundationspaulwilliamsroutledgeseealtruismandreality_202003_445_W/mode/2up.
Book
Manifestation of the Tathāgata
What does it mean to be a Buddha? This new translation of the "Manifestation of the Tathāgata" chapter from the Avataṃsaka Sūtra, considered the most profound and comprehensive Buddhist scripture, offers the reader a rare glimpse of the sublime realm of Buddhahood in language that is rich in meaning and in captive imagery.
      Venerable Cheng Chien lucidly introduces the reader to the meaning of Buddhahood and explains the origin, transmission, and special features of the Avataṃsaka Sūtra. He presents us with an understanding of the stature of the "Manifestation of the Tathāgata" chapter in the context of the entire sūtra, as well as its relation to other scholastic texts. (Source Accessed Nov 23, 2020)
Chien, Cheng (Mario Poceski), trans. Manifestation of the Tathāgata: Buddhahood according to the Avataṃsaka Sūtra. Boston: Wisdom Publications, 1993.
Video
Michael Zimmermann at the 2019 Tathāgatagarbha Symposium
In light of the argument that the theory of Buddha-nature is non-Buddhist, Michael Zimmerman summarizes more recent research on the earliest history of buddha-nature thought in India and discusses possible reasons for why the idea that all sentient beings have buddha-nature made its appearance.
Zimmermann, Michael. "New Research on the Concept of Buddha-Nature in India: The Beginnings." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 45:00. https://www.youtube.com/watch?v=bYkBSSAJ-zo.
MA Thesis
Bhattacherjee, R.: Multivariant Levels of Interpretations on Selected Caryās
Abstract

The objective of this thesis is to investigate the multivariant levels of interpretation within selected Caryās. The Caryās selected depict Buddha Nature as it was understood in tāntric Buddhism in the area of Bengal. There are three levels of interpretation. The first level is the blatant meaning, and is outlined in the translation section of the songs. The second level is the anuyoga/Mother tāntra meaning. A comparison is made between the interpretations of selected scholars. The final level is the Mahāmudra meaning. This level is inferred from various textual sources.
Bhattacherjee, Rupa. "Multivariant Levels of Interpretations on Selected Caryās." MA thesis, University of Calgary, 2000. https://www.collectionscanada.gc.ca/obj/s4/f2/dsk2/ftp03/MQ55135.pdf.
Article
Nehangyō kyōtengun ni okeru kū to jitsuzai
Thanks to several previous studies, the Mahāparinirvāṇasūtra (MPNS) has been proved to shift its central thought from the buddhakāya idea to the tathāgatagarbha/buddhadhātu idea. The present author has shown in another paper (Suzuki [1999]) that the movement between the buddhakāya idea and the tathāgatagarbha/buddhadhātu idea appears in the larger context including the MPNS, and has extracted this context from the various Mahāyāna sūtras under the name of the Mahāparinirvāṇasūtra-Group (MPNS-G), which consists of the Mahāmeghasūtra (MMS), the MPNS, the Aṅgulimālīyasūtra (AMS) and the Mahābherisūtra (MBhS). While the AMS is a direct successor of the MPNS, the MBhS succeeds the MPNS critically and shifts back its central thought from the tathāgatagarbha/buddhadhātu idea to the buddhakāya idea again.
      The MPNS-G declares or suggests the non-emptiness of the tathāgata. This is reinterpretation of the pratītyasamutpāda and the śūnyatā idea, and follows the rule of the historical Buddhist hermeneutics. It is especially worthwhile to note that the MBhS, like the Saṃdhinirmocanasūtra in the Vijñāptimātra idea, devaluates the śūnyatā idea as imperfect. This quite negative attitude toward the śūnyatā idea does not appear in any other Indian texts on the tathāgatagarbha idea including the MPNS and the AMS. Aiming at establishing the theory that every sentient being is able to perform religious efforts and become buddha on account of the nonemptiness and the eternalness of the tathāgata, the MBhS must reject any sūtra concerning the śūnyatā idea as imperfect. Though the MPNS is a pioneer in reinterpretation of the the śúnyatā idea, the MPNS cannot devaluate it perfectly because the śūnyatā idea is one of the main backgrounds to the MPNS. The MBhS's decisive attitude toward the śūnyatā idea devaluation becomes possible by having the MPNS as its basis. (Source: UTokyo Repository)
Suzuki, Takayasu. "Nehangyō kyōtengun ni okeru kū to jitsuzai" (The Non-emptiness of the Tathāgata in the Mahāparinirvānasūtra-Group). Tōyō bunka kenkyūsho kiyō (Bulletin of Institute of Oriental Culture) 139 (2000): 109–46.
Article
Nonorigination and Nirvāṇa in the Early Tathāgatagarbha Literature
One of the most interesting notions found in the early tathāgatagarbha literature is the idea that nirvāṇa should be understood as nonorigination (anutpāda). This idea is explicitly formulated in two texts, the Ratnagotravibhāga, the only śāstra extant in Sanskrit which is completely devoted to the tathāgatagarbha and Buddha-nature teachings, and the Jñānālokālaṅkārasūtra, the sūtra upon which the Ratnagotravibhāga bases its exposition of nonorigination. The Jñānālokālaṅkārasūtra itself does not speak of the tathāgatagarbha or Buddha-nature doctrines, but the Ratnagotravibhāga takes the Jñānālokālaṅkārasūtra explanation of nonorigination and links it to the view of nirvāṇa found in two of the important early sūtras that do speak of the tathāgatagarbha, the Anūnatvāpūrṇatvanirdeśa and the Śrīmālādevīsūtra. This interpretation of nirvāṇa in terms of nonorigination is of considerable importance in understanding the early tathāgatagarbha teaching, for it clarifies certain notions frequently associated with the tathāgatagarbha like the "natural purity of mind" (cittaprakṛtiviśuddhi)—notions which have been hotly debated ever since the doctrine's inception. It may also tell us something about the conceptual issues which divided the schools of early Buddhism and so hold clues for understanding the origin of Mahāyāna Buddhism. (Grosnick, "Nonorigination and Nirvāṇa," 33)
Grosnick, William. "Nonorigination and Nirvāṇa in the Early Tathāgatagarbha Literature." Journal of the International Association of Buddhist Studies 4, no. 2 (1981): 33–43. https://journals.ub.uni-heidelberg.de/index.php/jiabs/article/view/8547/2454.
Book
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)
Shimoda, Masahiro, ed. Nyoraizō to Busshō (Tathāgatagarbha and Buddha Nature). Vol. 8 of Shirīzu Daijō Bukkyō (Series on Mahāyāna Buddhism). Tokyo: Shunjūsha, 2014.
Book
Nyoraizō to Daijō kishinron
Voluminous anthology of articles by eminent scholars about the Awakening of Faith's reception and influence among numerous major Chinese, Korean, and Japanese Buddhist figures and among modern scholars, doctrines of buddha-nature and tathāgata-garbha (womb of buddhas), textual borrowings, and its relationship to the Dilun school, from which many scholars believe it emerged. (Source Accessed July 3, 2020)
Hirakawa, Akira. Nyoraizō to Daijō kishinron. Tokyo: Shunjūsha, 1990.
Article
Nyraizōkyō saiko: Busshō no kyūyu wo chūshin to shite
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.
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.
Article
Nītārtha, Neyārtha, and Tathāgatagarbha in Tibet
D. S. Ruegg, in his La Théorie du Tathāgatagarbha et du Gotra and other works,1 has mentioned the need for further study of the various Tibetan exegetical traditions involved in the controversies surrounding the tathāgata-garbha doctrine. He has relied extensively on the exegesis developed by dGe lugs-pa scholars. This paper is an initial attempt to address this need voiced by Ruegg, by presenting the views of a bKa'-brgyud-pa and two rNying-ma-pa scholars. In particular, the focus will be on elucidating how they applied the interpretive devices of nītārtha (nges-don, certain, definitive meaning) and neyārtha (drang-don, indirect meaning which is to be established) to texts dealing with the tathāgatagarbha.2 One of the basic philosophical problems the Tibetans faced in this regard was the relationship between the concepts of sûnyatā and tathāgatagarbha emphasized in the second and third "turnings of the wheel of Dharma" (dharmacakra-pravartana) respectively.
Lipman, Kennard. "Nītārtha, Neyārtha, and Tathāgatagarbha in Tibet." Journal of Indian Philosophy 8, no. 1 (1980): 87–95.
Video
On Hakamaya Noriaki and Matsumoto Shiro's Criticism of Tathāgatagarbha by Jamie Hubbard and Paul Swanson
Jamie Hubbard and Paul Swanson discuss the criticisms laid out by Hakamaya Noriaki and Matsumoto Shiro with respect to the doctrine of buddha-nature, or Tathāgatagarbha.
Hubbard, Jamie, and Paul Swanson. "On Hakamaya Noriaki and Matsumoto Shiro's Criticism of Tathāgatagarbha." Interview by Marcus Perman, Alex Gardner, and José Cabezón. AAR Annual Meeting, Denver, CO, Nov. 2018. Video, 4:44. https://www.youtube.com/watch?v=8-ceLJnM8hM.
Video
On Yogachara, Shamatha and Vipashyana Meditation, and Tathāgatagarbha as Skillful Means by Venerable Dhammadipa
Venerable Dhammadipa discusses the Yogachara tradition and some of its main texts, touching upon the importance of Shamatha and Vipashyana meditation.
Thero, Ven. Dhammadipa. "On Yogachara, Shamatha and Vipashyana Meditation, and Tathāgatagarbha as Skillful Means." Interview by Marcus Perman. Salon Tibétain, Tsadra Foundation, Boulder, CO, Jan 30, 2019. Video, 3:22. https://www.youtube.com/watch?v=sl18UDkaB-4.
Video
On the Awakening of Faith in the Mahāyāna by Venerable Dhammadipa
Venerable Dhammadipa discusses the significance of the text Awakening of Faith in the Mahāyāna, a text which he has translated into Czech.
Thero, Ven. Dhammadipa. "On the Awakening of Faith in the Mahāyāna." Interview by Marcus Perman. Salon Tibétain, Tsadra Foundation, Boulder, CO, Jan 30, 2019. Video, 15:45. https://www.youtube.com/watch?v=T31Tk_Pj_nI.
Article
On the Dge lugs-pa Theory of the Tathāgatagarbha
Ruegg, David Seyfort. "On the Dge lugs-pa Theory of the Tathāgatagarbha." In Pratidanam: Indian, Iranian, and Indo-European Studies; Presented to Franciscus Bernardus Jacobus Kuiper on His Sixtieth Birthday, edited by J. C. Heesterman, G. H. Schokker, and V. I. Subramoniam, 500–509. The Hague: Mouton, 1968.
Ruegg, David Seyfort. "On the Dge lugs-pa Theory of the Tathāgatagarbha." In Pratidanam: Indian, Iranian, and Indo-European Studies; Presented to Franciscus Bernardus Jacobus Kuiper on His Sixtieth Birthday, edited by J. C. Heesterman, G. H. Schokker, and V. I. Subramoniam, 500–509. The Hague: Mouton, 1968.
Video
On the Roots of Tathāgatagarbha and His Position on the Concept by Venerable Dhammadipa
Venerable Dhammadipa discusses the concept of tathāgatagarbha, or buddha-nature, and its appearance in Chinese Buddhist traditions, noting that one hardly finds anything about the concept in the Theravada tradition.
Thero, Ven. Dhammadipa. "On the Roots of Tathāgatagarbha and His Position on the Concept." Interview by Marcus Perman. Salon Tibétain, Tsadra Foundation, Boulder, CO, Jan 30, 2019. Video, 7:35. https://www.youtube.com/watch?v=TvQ4W0U7JY8&t=248s.
Article
On the Ālayavijñāna in the Awakening of Faith: Comparing and Contrasting Wŏnhyo and Fazang’s Views on Tathāgatagarbha and Ālayavijñāna
The Awakening of Faith, one of the most seminal treatises in East Asian Buddhism, is well-known for its synthesis of the two Mahāyāna concepts of tathāgatagarbha and ālayavijñāna. Unlike early Yogācāra texts, such as the Yogācārabhūmi, in which ālayavijñāna is described as a defiled consciousness, the Awakening of Faith explains it as a "synthetic" consciousness, in which tathāgatagarbha and the defiled mind are unified in a neither-identical-nor-different condition. East Asian Buddhist exegetes noted the innovative explanation of the Awakening of Faith and compiled the commentaries, among which Huayan master Fazang’s (643–712) commentary had a profound effect on the process of the establishment of the treatise as one of the most representative tathāgatagarbha texts in East Asia. However, as scholarly perceptions that the commentators’ interpretations do not always represent the Awakening of Faith’s tenets themselves have grown, the propriety of relying on Fazang’s commentary for understanding the treatise has also been questioned. What attracts our attention in this regard is that the Silla scholar-monk Wǒnhyo’s (617–686) commentaries, which are known to have significantly influenced Fazang’s, present very different views. This article demonstrates that two distinct interpretations existed in Wǒnhyo’s days for tathāgatagarbha and ālayavijñāna of the Awakening of Faith by comparing Wǒnhyo and Fazang’s commentaries, and further considers the possibility that the Awakening of Faith’s doctrine of ālayavijñāna is not doctrinally incompatible with that of early Yogācāra on the basis of Wǒnhyo’s view on ālayavijñāna.
Lee, Sumi. "On the Ālayavijñāna in the Awakening of Faith: Comparing and Contrasting Wŏnhyo and Fazang’s Views on Tathāgatagarbha and Ālayavijñāna." Religions 10, no. 9 (2019): 1–15.
Article
Onto-theology and Emptiness: The Nature of Buddha-Nature
In this article, I chart a trajectory from deconstruction to embodiment in the intellectual history of Buddhist traditions in Tibet. I focus on embodiment as a participatory approach to radically deconstructed and unthematized meaning, in contrast to an interpretation of truth as purely an analytic category or an approach to meaning that deals with values, such as emptiness, as simply truth claims or representations. I show how certain Buddhists in Tibet have represented the meaning of emptiness as a uniquely participatory encounter in such a way that its meaning is necessarily embodied. To speak of it otherwise, I argue, is to misrepresent its meaning fundamentally. An important way that the embodiment of emptiness is formulated is through the discourses of buddha-nature (tathāgatagarbha). I show how Tibetan interpretations of Buddha-nature reflect postmodern concerns about metaphysics and onto-theology.
Duckworth, Douglas S. "Onto-theology and Emptiness: The Nature of Buddha-Nature." Journal of the American Academy of Religion 82, no. 4 (2014): 1070–90. https://sites.temple.edu/duckworth/files/2013/07/Duckworth_Ontotheology.pdf.
Article
Original Purity and the Arising of Delusion
Hubbard, Jamie. "Original Purity and the Origin of Delusion." Online Publications of Jamie Hubbard, October 31, 2008 (originally written in 1994). https://sophia.smith.edu/~jhubbard/publications/papers/OriginalPurity.pdf
Hubbard, Jamie. "Original Purity and the Origin of Delusion." Online Publications of Jamie Hubbard, October 31, 2008 (originally written in 1994). https://sophia.smith.edu/~jhubbard/publications/papers/OriginalPurity.pdf
Article
Painting Space with Colors: Tathāgatagarbha in the Mahāyānasūtrâlaṅkāra-Corpus IX.22-37
The early history of Tathagatagarbha thought in India remains obscure. In

attempting to elucidate it much depends upon how one chooses to categorize Tathagatagarbha as a system, upon the decisions one makes as to which terms, concepts, argument-patterns and so forth must be present in order for it to be proper to characterize some text or text-fragment as representing that system. These are large questions, much too large to enter upon in this paper; my purpose here is much more limited. I intend to offer a reasonably detailed exposition of a set of sixteen verses from the ninth chapter of the Mahāyānasūtrâlaṅkāra [MSA] (IX.22- 37). These verses deal, or so the bhāṣya tells us, with the "profundity of the undefiled realm" (anāsravadhātugāmbhīrya), and they conclude (37) with the only use of the term tathāgatagarbha in the entire text There is little doubt that this is one of the few early occurrences of the term in Indian Buddhist texts surviving in Sanskrit; a relatively detailed study of these verses may perhaps shed some light upon the historical and doctrinal questions just mentioned.
          The systematic question underlying my comments upon these verses throughout will be: what is the relation between the ground of awakening, that which makes it possible, and the fact of awakening, its essential properties?

          In what follows I shall provide ftrst a brief introduction to the of the MSA-corpus; I shall then place MSA IX.22-37 in its context within the text as a whole, and shall translate the verses in full and offer expository comments on them, drawing in so doing upon the surviving Indic commentaries. (Griffiths, Painting Space with Colors, 41–42)
Griffiths, Paul J. "Painting Space with Colors: Tathāgatagarbha in the Mahāyānasūtrâlaṅkāra-Corpus IX.22–37." In Buddha Nature: A Festschrift in Honor of Minoru Kiyota, edited by Paul J. Griffiths and John P. Keenan, 41–63. Tokyo: Buddhist Books International, 1990.
Book
Prince Shōtoku's Commentary on the Śrīmālā Sutra
Taishō 2185

Volume 56

This work is a commentary on the Śrīmālā-sūtra (Taisho No.16), and is considered to be the earliest of the "Commentaries on Three Sūtras" (Jp. San-gyō-gi-sho) composed by Prince Shōtoku. The Nihon-shoki ("Chronicles of Japan") records that Prince Shōtoku gave a discourse on the Śrīmālā-sūtra for Empress Suiko. It is considered that Prince Shōtoku chose this particular sūtra as the subject of his discourse to the Empress probably because the protagonist of the Śrīmālā-sūtra is a woman, Śrīmālā, and Empress Suiko was the first Empress in Japanese history. The present work was then put together in book-form in Chinese at a later date. Be that as it may, there is no changing the fact that this was the first written work composed by a Japanese.

Source

Jp. Shōmangyō gisho (勝鬘經義疏), attributed to Prince Shōtoku. 1 fascicle. (Source: BDK America)
Dennis, Mark W., trans. Prince Shōtoku's Commentary on the Śrīmālā Sutra. BDK English Tripiṭaka Series. Moraga, CA: BDK America, 2011. https://bdkamerica.org/product/prince-shotokus-commentary-on-the-srimala-sutra/.
Article
Problems on Traditional Bifurcation between Tathāgatagarbha and Yogācāra in East Asia
East Asian Yogācāra Buddhism has been explained through traditional bifurcations, such as “Old” and “New” Yogācāra Buddhism, Tathāgatagarbha and Yogācāra, One Vehicle (一乘, S. eka-yana) and Three Vehicles (三乘, S. tri-yana), or Dharma Nature School (法性宗) and Dharma Characteristics School (法相宗). These conceptual pairs have served as useful tools in explaining the historical development and doctrinal evolvement of East Asian Yogācāra tradition. These simplistic binary frames, however, contain historical and/or doctrinal problems in understanding the complicated aspects of the development of the Yogācāra tradition in East Asia. In this regards, this paper critically reflects on theoretical implications of the traditional bifurcations by analyzing previous studies related to this subject, thereby disclosing fundamental problems of the binary frame. The paper finally discusses the prospect of studies on East Asian Yogācāra Buddhism.
Lee, Sumi. "Problems on Traditional Bifurcation between Tathāgatagarbha and Yogācāra in East Asia." [In Korean.] Korea Journal of Buddhist Studies 45 (2015): 85–108.
Article
Putting Buddha Nature into Practice
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,1 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, 251–52, 2017)

Notes:

1. For example, the Tathāgatagarbha Sūtra, the Śrīmālādevīsiṃhanāda Sūtra, and the

Ratnagotravibhāga, also referred to as the Uttaratantra Śāstra.
Draszczyk, Tina, trans. "Putting Buddha Nature into Practice." A translation of Immaculate Vajra Moonrays: An Instruction for the View of Shentong, the Great Madhyamaka (Gzhan stong dbu ma chen po'i lta khrid rdo rje zla ba dri ma med pa'i 'od zer). By Jamgön Kongtrul ('jam mgon kong sprul). In A Gathering of Brilliant Moons: Practice Advice from the Rimé Masters of Tibet, edited by Holly Gayley and Joshua Schapiro, 251–84. Somerville, MA: Wisdom Publications, 2017.
Article
Reburying the Treasure—Maintaining the Continuity: Two Texts by Śākya Mchog Ldan on the Buddha-Essence
The rich and interconnected universe of Śākya Mchog Ldan’s views, including those on the buddha-essence, cannot be limited to or summarized in a few neat categories. Nevertheless, the following two interrelated ideas are crucial for understanding Śākya Mchog Ldan’s interpretation of the buddha-essence: 1) only Mahāyāna āryas ( ’phags pa) have the buddha-essence characterized by the purity from adventitious stains (glo bur rnam dag); 2) the buddha-essence is inseparable from the positive qualities (yon tan, guṇa) of a buddha; In his writings, Śākya Mchog Ldan argues against identifying the buddha-essence as a mere natural purity (rang bzhin rnam dag), i.e., the state of natural freedom from obscurations as it is taught in the Middle or Second Wheel of Doctrine (chos ’khor, dharmacakra) and its commentaries. The buddha-essence has to be posited as inseparability from positive qualities of a buddha.

Śākya Mchog Ldan approaches the buddha-essence inseparable from positive qualities of a buddha in two ways. In some texts, such as the Essence of Sūtras and Tantras, he argues that it has to be identified only as purity from adventitious stains, i.e., the removal of all or some negative qualities that prevent one from directly seeing the buddha-essence. In other texts, such as The Sun Unseen Before, he interprets it as the purity from adventitious stains and the natural purity as it is taught in some sūtras of the Third Wheel of Doctrine and their commentaries. That type of natural purity is understood as the state of natural freedom from all obscurations inseparable from positive qualities of a buddha. Thereby, in this second type of texts, Śākya Mchog Ldan arrives at positing two types of the buddha-essence: relative (kun rdzob, saṃvṛti) and ultimate (don dam, paramārtha). Despite different interpretations of the natural purity, the identification of the buddha-essence as the purity from adventitious stains is present in both.

In his interpretation of the buddha-essence, Śākya Mchog Ldan utilizes the categories of the three levels found in the Sublime Continuum: the impure (ma dag, aśuddha), impure-pure (ma dag dag pa, aśuddhaśuddha, i.e. partially pure) and very pure (shin tu rnam dag, suviśuddha) levels that correspond respectively to the categories of sentient beings, bodhisattvas (understood as ārya bodhisattvas in this context), and tathāgatas.

Śākya Mchog Ldan argues that one becomes a possessor of the buddha-essence free from adventitious stains only on the impure-pure level. In other words, when bodhisattvas enter the Mahāyāna Path of Seeing (mthong lam, darśanamārga) simultaneously with the attainment of the first boddhisattva [sic] ground (byang chub sems pa’i sa, bodhisattavabhūmi) of Utmost Joy (rab tu dga’ ba, pramuditā), they become āryas, i.e. ‘exalted’ or ‘superior’, bodhisattvas, directly realize the ultimate truth (don dam bden pa, paramārthasatya), and thereby for the first time generate an antidote to obscurations of knowables (shes bya’i sgrib pa, jñeyāvaraṇa). They start gradually removing them, and thereby actually see at least a partial purification of stains ‘covering’ the buddha-essence, and its inseparability from at least some positive qualities. Such is not possible for anyone below that level, even for the non-Mahāyāna arhats (i.e., śrāvakas and pratyekabuddhas). Thus, only Mahāyāna āryas have the buddha-essence characterized by the purity from adventitious stains; ārya bodhisattvas have only a part of it, while buddhas have it completely.

This article contains the complete text (in English translation) of The Essence of Sūtras and Tantras: Explanation of the Buddha-essence and The Sun Unseen Before: Definitive Meaning of the “Sublime Continuum” Treatise. (Source: DigitalCommons@University of Nebraska - Lincoln)
Komarovski, Yaroslav. "Reburying the Treasure—Maintaining the Continuity: Two Texts by Śākya Mchog Ldan on the Buddha-Essence." Journal of Indian Philosophy 34, no. 6 (2006): 521–70. https://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1078&context=classicsfacpub.
Article
Reconsidering the "Essence" of Indian Buddha-Nature Literature
This paper is published in Acta Asiatica no.118, which concerns recent scholarship on tathāgatagarbha, or Buddha-nature thought, in Indian literature. In light of recent reassessments of the development of tathāgatagarbha thought in India, this paper considers instances in which tathāgatagarbha is unpacked to refer to some "essence" (dhātu) of a Buddha present in all sentient beings. My observation is that this articulation of Buddha-nature teaching is found throughout Indian tathāgatagarbha literature, from the Nirvāṇa Sūtra through to supposedly "basic" materials of the Ratnagotravibhāga, but is conspicuously absent where Buddhist authors are invested in (re)interpreting Buddha-nature in terms of the basic nature of the mind: an influential innovation that I believe is first evident in the Śrīmālā Sūtra. (Source Accessed April 3, 2020)
Jones, Christopher V. "Reconsidering the 'Essence' of Indian Buddha-Nature Literature." In "What is Tathāgatagarbha: Buddha-Nature or Buddha Within?" Edited by Saitō Akira. Special issue, Acta Asiatica 118 (2020): 57–78.
Video
Rev. Kokyo Henkel: On the Various Early Influences on the Formation of the Zen Tradition
Henkel, Rev. Kokyo. "On the Various Early Influences on the Formation of the Zen Tradition." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 8:05. https://youtu.be/6w6KD6Ez8Yc.
Henkel, Rev. Kokyo. "On the Various Early Influences on the Formation of the Zen Tradition." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 8:05. https://youtu.be/6w6KD6Ez8Yc.
Video
Rev. Kokyo Henkel: Sources of Buddha-Nature Teachings in the Zen Tradition
Henkel, Rev. Kokyo. "Sources of Buddha-Nature Teachings in the Zen Tradition." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 20:56. https://youtu.be/vvdgwHudOrU.
Henkel, Rev. Kokyo. "Sources of Buddha-Nature Teachings in the Zen Tradition." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 20:56. https://youtu.be/vvdgwHudOrU.
Book
Saṃsāra, Nirvāṇa, and Buddha Nature
This is the third volume in the Dalai Lama’s definitive and comprehensive series on the stages of the Buddhist path.
Dalai Lama, 14th, and Thubten Chodron. Saṃsāra, Nirvāṇa, and Buddha Nature. Library of Wisdom and Compassion 3. Somerville, MA: Wisdom Publications, 2018.
Audio
Shadows of a Former Self: The "True Self" Taught by the Tathāgatagarbha Literature
Christopher V. Jones discusses the concept of the "true self" as taught in the early Tathāgatagarbha literature.
Jones, Christopher V. "Shadows of a Former Self: The 'True Self' Taught by the Tathāgatagarbha Literature." Recorded March 3, 2015 at the Oxford Centre for Buddhist Studies. Audio, 1:04:11. https://soundcloud.com/user-715146666/shadows-of-a-former-self-the-true-self-taught-by-the-tathagatagarbha-literature.
PhD Diss
Khosla, U.: Study of the Tathāgatagarbha as True Self and the True Selves of the Brahmanic, Sāṅkhya and Jaina Traditions
Abstract:

The tathāgatagarbha is an intrinsically luminous consciousness naturally inscribed with the complete knowledge of the Buddha along with infinite Buddha-virtues and the potential to attain them. Studies in the past have focused on its potential aspect and negated it as an ontological entity. In this dissertation I examine it as a true self of sentient beings arguing that being beginningless, unborn, unconditioned, eternally unchanging, enduring and imperishable, it qualifies as true self. Also, the Mahāyāna-Mahāparinirvāṇasūtra unhesitatingly acknowledges it as true self, and its features conform to the definition of the true self of this sūtra and of Bhāvaviveka. I find ample support for its interpretation as true self in the sūtras on this doctrine. Besides, its features correspond with the features of the Brahmanic, Sāṅkhya and Jaina true selves. The Tathāgatagarbha Doctrine is recognized as a provisional teaching. The centrality of the doctrines of śūnyatā, tathatā, darmadhātu, dharmakāya and nirvāṇa suggest that it is truly Mahāyāna in spirit. According to the Ratnagotravibhāga, without realizing the emptiness of own being, nirvāṇa is not attained. This “Ultimate Doctrine”, it adds, is taught to remove the five defects. The defects, I find, are connected with not knowing emptiness or understanding the dharmakāya of the Tathāgata nihilistically. As a corrective to the nihilistic understanding of the Mahāyāna Doctrine, it qualifies as an ultimate teaching. I study the Tathāgatagarbha Doctrine from the following perspectives: the tathāgatagarbha as true self; the all-pervading, undifferentiated Essence of Buddhahood as Cosmic Self; and the concept of liberation. I also compare this doctrine to the doctrines of the above-mentioned three traditions and study their concepts of true self, the concepts of Cosmic Self of the Brahmanic and Early Sāṅkhya doctrines; and the concepts of liberation of these three doctrines. I follow the trajectory of thought of the Ratnagotravibhāga and the Tathāgatagarbha group of texts.
Khosla, Usha. "Study of the Tathāgatagarbha as True Self and the True Selves of the Brahmanic, Sāṅkhya and Jaina Traditions." PhD diss., University of Toronto, 2015. https://tspace.library.utoronto.ca/bitstream/1807/77747/3/Khosla_Usha_201506_PhD_thesis.pdf
Article
Tathāgatagarbha Influences in the Three Nature (Trisvabhāva) Theory of the Maitreya Works
Retaining the Abhidharma distinction between the "real" (dravyasat) factors of existence (dharma) and the mere nominal existence (prajñaptisat) of false projections, the Yogācāras restricted the emptiness of the Prajñāpāramitāsūtras to the imagined nature (parikalpitasvabhāva). The latter is taken to be a product of dependently arising dharmas, i.e., the dependent nature, which is admitted a higher degree of reality than the one of the imagined nature. Together with the perfect nature (pariniṣpannasvabhāva), defined as the absence of the fictive from the real, the imagined and dependent natures constitute the Yogācāra model of reality. Besides this Yogācāra type of ontological distinction between real and nominal existence there are also, throughout the Maitreya Works, influences of the Ratnagotravibhāga model of an ultimate tathāgatagarbha (once even referred to as such in one of the Yogācāra texts of the Maitreya Works, namely in MSABh on IX.37) that is devoid of adventitious stains. In the present paper it is argued that the integration of the tathāgatagarbha model of reality contributes to remedying the flaws Yogācāra has in the eyes of Mādhyamikas, namely that a considerable group of sentient beings is completely cut off from liberation or that a dependently arising mind exists on the level of ultimate truth.
Mathes, Klaus-Dieter. "Tathāgatagarbha Influences in the Three Nature (Trisvabhāva) Theory of the Maitreya Works." Journal of Tibetology 20 (2019): 222–44.
Article
Tathāgatagarbha Scriptures
Radich, Michael. "Tathāgatagarbha Scriptures." In Vol. 1, Brill's Encyclopedia of Buddhism: Literature and Languages, edited by Jonathan A. Silk, Oskar von Hinüber, and Vincent Eltschinger 261–73. Leiden: Brill, 2015.
Radich, Michael. "Tathāgatagarbha Scriptures." In Vol. 1, Brill's Encyclopedia of Buddhism: Literature and Languages, edited by Jonathan A. Silk, Oskar von Hinüber, and Vincent Eltschinger 261–73. Leiden: Brill, 2015.
Article
Tathāgatagarbha Thought: A Basis of Buddhist Devotionalism in East Asia
No abstract given. Here are the first relevant paragraphs:

The historical approach to Zen in Heinrich Dumoulin's major work, A History of Zen, published over twenty years ago, broke new ground in Western Zen studies. Up to that time Zen publication in the West dealt primarily with interpretive accounts of Zen and translations of Zen or Zen-related texts. I follow here an alternate approach to Zen and seek to place it in the context of one or another aspect of Mahāyāna tradition. One might read Zen in the perspective of Indian Mādhyamika or Yogācāra, or in terms of the Chinese prajñic or Hua-yen doctrinal development. But I would like to place it within the perspective of Tathāgatagarbha thought. (Kiyota, "Tathāgatagarbha Thought," 207)

Read more here . . .
Kiyota, Minoru. "Tathāgatagarbha Thought: A Basis of Buddhist Devotionalism in East Asia." Japanese Journal of Religious Studies 12, no. 2/3 (1985): 207–31. https://nirc.nanzan-u.ac.jp/nfile/2311.
Article
Tathāgatagarbha and Ātman: Self Where There Is No-Self
No abstract given. Here are the first relevant paragraphs:

Humans have long grappled with the question of the nature of our Self, defined here as the ultimate reality inherent to our individual being. Religious traditions can be a great place to look when attempting to understand this aspect of our humanity. Broadly speaking, when contemplating ideas of Self in Buddhism and Hinduism, the relationship between the Buddhist notion of Buddha-nature (tathāgatagarbha) and the Hindu notion of Self (ātman), is an intriguing one: How can we understand them to be similar or different? How do the Buddhist concepts of emptiness (śūnyatā) and mind-only (cittamātra) relate to the concepts of tathāgatagarbha and ātman? Is emptiness contrary to these ideas? Are tathāgatagarbha and the Hindu teaching that ātman is equal to brahman (ultimate reality), both expressions of a non-dualistic state of mind? Although it is commonly taught that Hinduism and Buddhism differ in their understanding of Self, one thing that becomes apparent is that these are not simple questions, perhaps mainly because their answers are contextual. There are many answers that come from many different types of Hindus and Buddhists in various places. For this paper, I will be looking at commentary on the Buddhist text the Mahāyāna Mahāparinirvāṇa sūtra and its use of the concept of a permanent Self and how this relates to emptiness (śūnyatā) and skillful means (upāya). This paper seeks to support my claim that, through skillful means, ātman and anātman (no-Self) are both saying something quite similar—despite the apparent paradoxical nature of this statement—and will look at Buddha-nature in the Mahāparinirvāṇa sūtra as a way to understand and help articulate this thought. (Laughlin, "Tathāgatagarbha and Ātman," 57)
Laughlin, Aaron Alexander. "Tathāgatagarbha and Ātman: Self Where There Is No-Self." IdeaFest: Interdisciplinary Journal of Creative Works and Research from Humboldt State University 3 (2019): 57–61. https://digitalcommons.humboldt.edu/ideafest/vol3/iss1/11
Article
Tathāgatagarbha et Ālayavijñāna
La traduction anglaise, par T. Suzuki, du Mahāyānaçraddhotpāda (Chicago, Open Court, 1900), ainsi que la version française, par S. Lévi, du Mahāyānasūtrālaṃkāra (Paris, Champion, 1911), ont attiré l'attention sur duex notions mahayaniques—Tathāgathagarbha et Ālayavijñāna—qui parurent abstruses, faute de termes correspondants en la philosophie européenne. Leur valeur exacte, distincte déjà dans ces deux textes, apparaìtra peu-être sous un jour autre quand nous aurons accès a un plus grand nombre de documents, après explorartion du canon bouddhique dans les diverses langues où il s'est exprimé. Dès à présent toutefois il semble possible de redresser certaines erreurs et d'entrevoir la portée des deux notions. (Masson-Oursel, "Tathāgatagarbha et Ālayavijñāna," 295)

Read more here . . .
Masson-Oursel, Paul. "Tathāgatagarbha et Ālayavijñāna." (In French.) Journal Asiatique 210 (1927): 295–302. https://gallica.bnf.fr/ark:/12148/bpt6k93310p/f299.image.
Article
Tathāgatagarbha from the Perspective of Karma pa Mi bskyod rdo rje as Presented in His Lamp that Eloquently Highlights the Tradition of the Gzhan stong Madhyamaka Proponents
ln his Lamp, Karma pa Mi bskyod rdo rje equates tathāgatagarbha with the dharmadhātu which is realized through self-aware, self-luminous wisdom. He maintains that there is no dependency on extraneous factors; buddha nature, so to speak, is self-sufficient, bringing about its perfect awakening by means of personally experienced wisdom. Tathāgatagarbha is spontaneously endowed with qualities and activities and is permanent in the specific sense that it remains unchanging throughout the three phases and thus its beneficial activities never come to an end. Therefore, the absolute, tathāgatagarbha, being effective, i.e. of benefit, for itself and for others, is empty of afflictions, but not empty of qualities. lt is from this point of view that the text—despite the fact that the term gzhan stong is nowhere to be found—can well be understood as a way of highlighting the intent of the proponents of gzhan stong Madhyamaka. Mi bskyod rdo rje, following the lead of Maitreya-Asaṅga with their cataphatic appraisal of the absolute, equates tathāgatagarbha with the dharmakāya, with the expanse of nirvāṇa, and with perfect awakening replete with qualities. To him this is the essential meaning of Madhyamaka, and it is for this reason that he frequently refers to Asaṅga as the Great Madhyamika. It is against this background that Mi bskyod rdo rje criticizes those Madhyamaka representatives who do not comprehend the meaning of the third dharma cycle and who therefore view tathāgatagarbha and its associated buddha qualities and activities exclusively from the perspective of a non-affirming negation. (Draszczyk, conclusion, 157)
Draszczyk, Martina. "Tathāgatagarbha from the Perspective of Karma pa Mi bskyod rdo rje as Presented in His Lamp that Eloquently Highlights the Tradition of the Gzhan stong Madhyamaka Proponents." Hōrin 18 (2015): 141–60.
Article
Tathāgatagarbha, Emptiness, and Monism
The tathāgatagarbha doctrine is one of the most significant Buddhist doctrines to have come under the scrutiny of scholars in recent times.2 One of the more interesting aspects of this doctrine is that it focuses attention on the nature of the Buddhist “absolute” or highest truth in such a way as to make clear many of the problems and concerns of the Buddhist community after the advent of the doctrine of emptiness (śūnyatā). This is so because, while on the one hand the tathāgatagarbha is identified with emptiness (“The wisdom of the tathāgatagarbha is nothing but the Tathāgata's wisdom of emptiness”3), on the other hand this emptiness, which for Nāgārjuna and more so for Candrakīrti was a “non-affirming negation,” is redefined in terms of affirmative predications of the highest order (e.g. astitva, mahā-ātman, eternal, etc.). That an investigation of the tathāgatagarbha requires one to ask fundamental questions about the nature of the Buddhist absolute—e.g. is there an “absolute” in Buddhism, and if so, what are its characteristics, how does it differ from the substantialism of the ātmavāda, etc.—is also indicated by the fact that both those who assert tathāgatagarbha to be an absolute or monistic doctrine and those who interpret it in orthodox Buddhist terms do so based on the same line of reasoning, i.e. that tathāgatagarbha is but an expression of pratītyasamutpāda and śūnyatā. The difference is that the former group of scholars see Mahāyāna in general as monistic while the latter do not. This essay is concerned with this question of the equation of pratītyasamutpāda, śūnyatā, and tathāgatagarbha and the related issue of whether or not tathāgatagarbha thought represents a form of Buddhist monism.(Hubbard, introductory remarks, 1–2)

Notes:

1. (In title and not shown) This was originally written in 1994; the publisher seems to have fallen into a black hole, so I am putting it out here myself; I have not changed it (other than fonts and some formatting issues) in order to keep the historical in perspective. I think that I still agree with myself, especially with the idea that tathāgatagarbha represents more of a dualism than a monism and thereby leads to ethical problems with the less-than-real (accidental) kleśa.

2. Many of the questions considered here have been treated in David Ruegg's recent publication Buddha-nature, Mind and the Problem of Gradualism in a Comparative Perspective (Delhi: Heritage Publishers 1992); see especially Chapter One.

3. Jikido Takasaki, A Study of the Ratnagotravibhāga (Uttara-tantra), (Rome, 1966), p. 302. Hereafter cited as Ratnagotravibhāga.
Hubbard, Jamie. "Tathāgatagarbha, Emptiness, and Monism.” Online Publications of Jamie Hubbard, May 2009 (originally written in 1994). https://sophia.smith.edu/~jhubbard/publications/papers/TG-Emptiness-Monism.pdf.
Article
Textual and Philosophical Problems in the Translation and Transmission of Tathāgatagarbha Texts
This article examines philological problems relating to descriptions defining the tathāgatagarbha, or "buddha-nature," in Sanskrit sūtras and exegetical literature, together with the variant Tibetan translations of these descriptions in the bKa’ ’gyur and bsTan ’gyur. Attention is called also to some possible philosophical implications of these variant descriptions.
Ruegg, David Seyfort. "Textual and Philosophical Problems in the Translation and Transmission of Tathāgatagarbha Texts: Sanskrit Avinirmuktakleśakośa, Amuktajña/Amuktajñāna, and Tathāgatagarbhaśūnyatārthanaya and Their Tibetan Translations in the bKa' 'gyur and bsTan 'gyur." Bulletin of the School of Oriental and African Studies 78, no. 2 (2015): 317–32.
PhD Diss
King, S.: The Active Self: A Philosophical Study of the "Buddha Nature Treatise" and Other Chinese Buddhist Texts
        Buddha nature is the Thusness revealed by the twin
        emptiness of man and things. . . . If one does not
        speak of Buddha nature, one does not understand
        emptiness.[1]


The Buddhist notion of anātman, no self, has been a source of fascination and bewilderment to Western thinkers ever since the introduction of Buddhism to the West. Yet once we accept this notion and its centrality in Buddhist thought and practice, our bewilderment is redoubled when we learn that certain texts of the tathāgatagarbha/Buddha nature lineage speak in the most positive language of such things as a Buddha nature, a pure mind and even the perfection of selfhood. How can such language be used within a tradition which places so much importance on the anātman teaching? Similarly, we are at first puzzled by the Mādhyamika teaching that everything is empty (śūnya) and that the supreme truth is emptiness. This language is the product of a man, Nāgārjuna, who is regarded as second only to the Buddha by Mahāyāna Buddhists and whose thinking forms the core of Mahāyāna philosophy. How, then, do the Buddha nature theorists intend their remarks that the Buddha nature is revealed by emptiness and that the perfections of purity, self, bliss and eternity characteristic of the dharmakāya, with which the Buddha nature is identified, are not empty (aśūnya)? Such doctrines are astonishing in the context of Mādhyamika emptiness teachings.
      This study addresses these philosophical issues. What is the Buddha-nature? What is its ontological status? Why do certain texts speak of a Buddha nature? What is the place of a Buddha nature concept in the context of the history of Buddhist thought? In particular, can it be reconciled with the central teachings of anātman and śūnyatā? If so, how? In short, what does the term "Buddha nature" represent and how does it function?
      I shall approach these issues through an examination of the Buddha nature concept within the context of Chinese Buddhism. The Buddha nature idea achieved a popularity and an importance in China which greatly exceeded its importance in India. China was the site of the heated and sustained "Buddha nature controversy" which revolved around the issue of whether or not all beings possess a Buddha nature. Virtually all important Buddhist schools and thinkers were obliged to commit themselves to positions on this crucial issue of the time and these positions became one of the primary criteria by which they judged each other. As a result of its being made an object of such scrutiny, the importance of the Buddha nature concept for subsequent developments of Chinese Buddhism was assured. I shall therefore be concerned toward the end of the study to consider the influences the Buddha nature concept may have had on some of these subsequent developments. (King, introduction, 1–3)

Notes

1. Fo Hsing Lun, (Buddha Nature Treatise, BNT), attributed to Vasubandhu, translated by Paramārtha. T. 31, #1610, p. 787b.
King, Sallie B. "The Active Self: A Philosophical Study of the 'Buddha Nature Treatise' and Other Chinese Buddhist Texts." PhD diss., Temple University, 1981.
Book
The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna
One of the fundamental tenets of Mahayana Buddhism animating and grounding the doctrine and discipline of its spiritual path, is the inherent potentiality of all animate beings to attain the supreme and perfect enlightenment of Buddhahood. This book examines the ontological presuppositions and the corresponding soteriological-epistemological principles that sustain and define such a theory. Within the field of Buddhist studies, such a work provides a comprehensive context in which to interpret the influence and major insights of the various Buddhist schools. Thus, the dynamics of the Buddha Nature, though non-thematic and implicit, is at the heart of Zen praxis, while it is a significant articulation in Kegon, Tendai, and Shingon thought. More specifically, the book seeks to establish a coherent metaphysics of absolute suchness (Tathatā), synthesizing the variant traditions of the Tathagata-embryo (Tathāgatagarbha) and the Storehouse Consciousness (Ālayavijñāna).



The book's contribution to the broader field of the History of Religions rests in its presentation and analysis of the Buddhist Enlightenment as the salvific-transformational moment in which Tathatā 'awakens' to itself, comes to perfect self-realization as the Absolute suchness of reality, in and through phenomenal human consciousness. The book is an interpretation of the Buddhist Path as the spontaneous self-emergence of 'embryonic' absolute knowledge as it comes to free itself from the concealments of adventitious defilements, and possess itself in fully self-explicitated self-consciousness as the 'Highest Truth' and unconditional nature of all existence; it does so only in the form of omniscient wisdom.

(Source: Book jacket inside cover)
Brown, Brian Edward. The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna. Buddhist Tradition Series 11. Delhi: Motilal Banarsidass, 1991. https://archive.org/details/tathagatgarbhabuddhanatureastudyofthetathagatagarbhaandalayavijnanabrianedwardbr/mode/2up.
PhD Diss
Brown, B.: The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna (Dissertation)
Abstract

The present dissertation identifies the ontological presuppositions and the corresponding soteriological-epistemological principles that sustain and define the Mahāyāna Buddhist belief in the inherent potentiality of all animate beings to attain the supreme and perfect enlightenment of Buddhahood. More specifically, the study establishes a coherent metaphysic of Absolute Suchness (Tathatā), synthesizing the variant traditions of the Tathāgata-embryo (Tathāgatagarbha) and the Storehouse Consciousness (Ālayavijñāna).
      The dissertation interprets the Buddhist enlightenment as the salvific-transformational moment in which Tathatā "awakens" to itself, comes to perfect self-realization as the Absolute Suchness of reality, in and through phenomenal human consciousness. It is an interpretation of the Buddhist Path as the spontaneous self-emergence of "embryonic" absolute knowledge as it comes to free itself from the concealments of adventitious defilements, and possess itself in fully self-explicitated self-consciousness as the "Highest Truth" and unconditional nature of all existence; it does so only in the form of omniscient wisdom.
      Aside from Ruegg's La Theorie du Tathāgatagarbha et du Gotra and Verdu's study of the Ālayavijñāna in Dialectical Aspects in Buddhist Thought, Western scholarship treating of the subject is negligible. And while both sources are excellent technical treatises, they fail to integrate in any detailed analysis the dual concepts as complementary modes of each other. Thus, the dissertation, while adopting the methodology of textual analysis, has as its emphasis a thematic-interpretive study of its sources. Conducting a detailed analysis into the structure of the texts, the dissertation delineates and appropriates the inherent ontological, soteriological and epistemological foci which they themselves assume as their natural form.
      Structurally, the dissertation is divided into three major parts. The first focuses on the Tathāgatagarbha, the second on the Ālayavijñāna, the third on their relation and deeper significance in the human thought tradition. The first two parts are sub-divided into seven and four chapters respectively. The former seven chapters establish the ontological identity of the Tathāgata-embryo (Tathagātagarbha) through a critical examination of the major sūtral authority for the concept, i.e., the Śrī-Mālā-Sūtra, and the primary śāstral elaboration inspired by it, viz., the Ratnagotravlbhāga.
      Following the same pattern, the four chapters of part 2 note the role of the Laṅk¯āvatāra Sūtra as a principal scriptural advocate for the theory of the Storehouse Consciousness (Ālayavijñāna), while detailing the scholastic amplification of it in Hsüan Tsang's Ch'eng Wei-Shih Lun. Part 3 concludes the study by recapitulating the principal developments in the emergent complementarity of the two concepts, arguing that any adequate discussion of the Buddha Nature must be informed on the one hand by the theory of the Tathāgatagarbha which grounds and authenticates its ontological status, and on the other by the Ālayavijñāna, its noetic-cognitive determination. While the former tends to elucidate the process towards, and experience of enlightenment as a function of Absolute Suchness (Tathatā), the latter adopts the reciprocal perspective and examines the subject in the light and function of phenomenal consciousness.
      By way of comparison with Western thought, the chapter likewise demonstrates the analogous dynamic in the bilateral theory of the Tathāgatagarbha-Ālayavijñāna and the Hegelian Absolute Spirit in-and-for-itself. Focusing upon The Phenomenology of Spirit, the chapter notes that the self-becoming process in and through which consciousness realizes its own plenitude is strikingly homologous to the theory of Buddhist enlightenment presented through the concept of the Tathāgatagarbha-Ālayavijñāna. It suggests that these two representative thought systems

mutually illumine each other, and together illustrate a correspondent framework within which the relationship of the Absolute and relative may gain a more universal conception and therefore, a more comprehensive resolution.
Brown, Brian Edward. "The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna." PhD diss., Fordham University, 1981.
Review
The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhāga-Review by Need
In The Buddha Within, Dr. S. K. Hookham reworks her dissertation (Oxford, 1986) outlining the Shentong'"`UNIQ--ref-00002B65-QINU`"' tradition in Tibet and its view of ultimate reality. "Shentong" (gzhan stong, other-empty) is a term used in Tibet to refer to a view of ultimate reality as a wisdom consciousness empty or free of the illusory phenomena of conditioned existence. Such a view owes heavily to the description of ultimate reality in the Tathāgatagarbha Sūtras and in the tantras. One of the earliest proponents of this view was the Jo-nang-pa scholar, Dolpopa Sherab Gyaltsen (dol-po-pa shes-rab rgyal-mtshan, 1292-1361), whose massive study titled The Mountain Dharma: An Ocean of Definitive Meaning (ri chos nges don rgya mtsho) outlined this doctrine, extensively citing from sūtra and tantra in support of his position. The Shentong position advanced by Dolpopa and later by such figures as the seventh Karmapa (1454-1506), the Sakya scholar, Sakya Chogden (gser-mdog paṇ-chen Śākya mchog-ldan, 1428-1507), and most recently by one of the founders of the Rimay (ris med, nonsectarian) movement of the nineteenth and twentieth centuries,'"`UNIQ--ref-00002B66-QINU`"' Jamgon Kontrol Lodro Thayay ('jam-mgon kong-sprul blo-gros mtha'-yas, 1813-1899), was the object of sustained critique by scholars of other schools-notably those of the Geluk-pa tradition-who advanced what is called a "rangtong" (rang stong, self-empty) view of ultimate reality. These scholars held the ultimate truth to be an existent object of knowledge cognized by a wisdom consciousness. Such an object of a wisdom consciousness is held to be a nonaffirming negative—the absence of the inherent existence of any given phenomena, most importantly the self. Shentong advocates argue that this view of ultimate reality fails to account adequately for the qualities associated with a Buddha's wisdom, although it does account for the nature of illusory phenomena. (Need, "Review of The Buddha Within," 585)
Need, David. Review of The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhaga, by S. K. Hookham." Philosophy East and West 43, no. 3 (1993): 585–88.
Book
The Buddhist Feminine Ideal
This book contains many valuable contributions. It places the Śrīmālādevīsūtra in the early development of the Mahāyāna and includes surveys of earlier translations of key terms and an overview of tathāgathagarbha theory. Paul points out the key role that the bodhisattvas play for sentient beings as guides in the transition from ordinary being to buddha. The Śrīmālā, although it affirms that all beings share the same buddha-nature and emphatically embraces the idea of a Single Vehicle, nevertheless asserts that śrāvakas and pratyekabuddhas cannot comprehend the needed steps to shed adventitious stains and reveal the intrinsic purity of mind; only bodhisattvas can. Paul notes that while the Lotus Sūtra proclaimed the universal salvation via the Single Vehicle, and the Tathāgathagarbhasūtra proclaimed universal buddha-nature, it was the Śrīmālā that first combined those concepts. (Alex Gardner, 2018)
Paul, Diana Mary. The Buddhist Feminine Ideal: Queen Śrīmālā and the Tathāgatagarbha. American Academy of Religion Dissertation Series 30. Missoula, MT: Scholars Press, 1980.
Article
The Buddhist Notion of an 'Immanent Absolute' (tathāgatagarbha) as a Problem in Hermeneutics
As a religious and philosophical tradition works out its own stock of ideas and encounters fresh ones among its neighbours, it must very often generate responses to developing tensions and oppositions unless it is simply to turn in on itself, both ossifying and isolating itself from its intellectual and human environment. Buddhism has not ossified and isolated itself in this way, and it has met such challenges not only in its spread outside the Indian subcontinent—in Central, East and Southeast Asia, and now also in Europe and

America—but also, and no less importantly, in the course of its development within historical India itself.
      One way in which Buddhism has responded to these intellectual and cultural encounters can be related to hermeneutics: that is, the modes by which a tradition explains its sources and thereby interprets (or reinterprets) itself in a continuing process of reactivation and renewal of its heritage.[1]
      In the case of Buddhism this process—perhaps comparable in part to what in another context is now frequently referred to as aggiornamento—had both endogenous and exogenous causes. It was, in other words, set in train both by internal, systemically generated requirements and tensions within the Buddhist tradition as it evolved in geographical space and historical time, and by external impulses received from its intellectual and social environment, which could be, according to the case, either positive or negative in character.
      The purpose of this paper is to explore this process with respect to the Buddhist hermeneutics of the ideas of non-self (anatman) and of a spiritual matrix or germ (gotra, tathagatagarbha or Buddha-nature) and the relationship of this pair of ideas to Vedantic notions and Brahmanical social groups in classical India. Reference will be made also to certain exegetical developments that either originated in Tibet or were at least fully realized there for the first time. Our analysis will revolve around the fact that, however historically antithetical and structurally contrasting these two ideas are in Buddhism, they in fact have not invariably been treated by Buddhist hermeneuticians as contradictory or even as systematically exclusive of each other.
      Because of its philosophical and religious significance in the fields of soteriology and gnoseology, the Mahāyānist theory of the tathāgatagarbha—the Germ of Buddhahood latent in all sentient beings—occupies a crucial position in Buddhist thought, and indeed in Indian thought as a whole. In virtue of both their extent and their contents, the sūtras treating the tathāgatagarbha—and the systematically related doctrines of the natural luminosity (prakṛtiprabhāsvaratā) of mind (citta) and the spiritual germ existent by nature (prakṛtistha-gotra)[2]—are amongst the most important in the Mahāyāna. The idea that the doctrine of the tathāgatagarbha and Buddha-nature is one of the supreme teachings of the Mahāyāna is explicitly stated in the Mahāparinirvāṇa-sutra.[3]

      Mahāyānist doctrine is in large part concerned with the path (marga) of the Bodhisattva and supreme and perfect awakening (bodhi), that is, the state of a Buddha. The terms tathāgatagarbha and gotra are used to denote the base or support for practice of the path, and hence the 'cause' (hetu: dhatu) for attainment of the fruit (phala) of buddhahood. Even when the texts do not employ the term tathāgatagarbha to designate this factor as the one which makes it possible for all living beings ultimately to attain liberation and Buddhahood, the importance of the theme of the tathāgatagarbha is basic to the soteriology and gnoseology of the Mahāyāna. (Ruegg, "The Buddhist Notion of an 'Immanent Absolute'," 229–30)
Ruegg, David Seyfort. "The Buddhist Notion of an 'Immanent Absolute' (tathāgatagarbha) as a Problem in Hermeneutics." In The Buddhist Heritage, edited by Tadeusz Skorupski, 229–45. Tring, UK: The Institute of Buddhist Studies, 1989.
Book
The Buddhist Self
The assertion that there is nothing in the constitution of any person that deserves to be considered the self (ātman)—a permanent, unchanging kernel of personal identity in this life and those to come—has been a cornerstone of Buddhist teaching from its inception. Whereas other Indian religious systems celebrated the search for and potential discovery of one’s “true self,” Buddhism taught about the futility of searching for anything in our experience that is not transient and ephemeral. But a small yet influential set of Mahāyāna Buddhist texts, composed in India in the early centuries CE, taught that all sentient beings possess at all times, and across their successive lives, the enduring and superlatively precious nature of a Buddha. This was taught with reference to the enigmatic expression tathāgatagarbha—the “womb” or “chamber” for a Buddha—which some texts refer to as a person’s true self.

The Buddhist Self is a methodical examination of Indian teaching about the tathāgatagarbha (otherwise the presence of one's “Buddha-nature”) and the extent to which different Buddhist texts and authors articulated this in terms of the self. C. V. Jones attends to each of the Indian Buddhist works responsible for explaining what is meant by the expression tathāgatagarbha, and how far this should be understood or promoted using the language of selfhood. With close attention to these sources, Jones argues that the trajectory of Buddha-nature thought in India is also the history and legacy of a Buddhist account of what deserves to be called the self: an innovative attempt to equip Mahāyāna Buddhism with an affirmative response to wider Indian interest in the discovery of something precious or even divine in one's own constitution. This argument is supplemented by critical consideration of other themes that run through this distinctive body of Mahāyānist literature: the relationship between Buddhist and non-Buddhist teachings about the self, the overlap between the tathāgatagarbha and the nature of the mind, and the originally radical position that the only means of becoming liberated from rebirth is to achieve the same exalted status as the Buddha. (Source: University of Hawai'i Press)
Jones, Christopher V. The Buddhist Self: On Tathāgatagarbha and Ātman. Honolulu: University of Hawai'i Press, 2020.
Article
The Challenge of Tathāgatagarbha Tradition to Contemporary Political-Economic Discourse
The purpose of this paper is to explore how the tathāgatagarbha tradition might shed light on the current political and economic impasse between the dominant voices in U.S. politics, conservative libertarians and reform liberals. I will begin by describing the two opposing sides and highlighting their implicit anthropologies, their views of human being. I will then lay out the nondual anthropology suggested by a key text in the tathāgatagarbha tradition, the fifth-century CE Ratnagotravibhāga. Finally, I will discuss what guidance this tathāgatagarbha perspective might offer in moving us past the current political and economic impasse.
Brockman, David R. "The Challenge of Tathāgatagarbha Tradition to Contemporary Political-Economic Discourse." Paper presented to the Buddhist Theology Group at the Annual Meeting of the American Academy of Religion, San Francisco, CA, November 2011.
Article
The Concept of Tathāgatagarbha in the Śrīmālādevī Sūtra (Sheng-Man Ching)
"Tathāgatagarbha" refers to a theory in Mahāyāna Buddhism which interprets the nature of the mind as intrinsically pure (unconditioned) yet defiled (conditioned). The objective of this theory is to link living beings with the Buddha, encouraging them to attain enlightenment. In the Śrīmālādevī-sūtra, a major scriptural authority on Tathāgatagarbha, a correlation between the nature of Emptiness and the nature of mind is explicated. The devlopment of ideas first presented in the Śrīmālādevī-sūtra greatly influenced the evolution of the notion of ālayavijñāna, the key concept in the second major Mahāyāna school known as Vijn̄ãnavāda. It will be demonstrated that Tathāgatagarbha accounts for the possibility of change from a defiled to an enlightened state due to the two dimensions of the inherently pure nature of mind as "embryo" and "womb."
Paul, Diana. "The Concept of Tathāgatagarbha in the Śrīmālādevī Sūtra (Sheng-Man Ching)." The Journal of the American Oriental Society 99, no. 2 (1979): 191–203.
Article
The Concept of the "Innate Purity of the Mind" in the Agamas and the Nikayas
The concept of the "innate purity of the mind" (cittaprakṛtiprabhasvara) is a very important notion in the Mahayana Buddhism and has a great influence on the Chinese Buddhism. It is often used synonymously with "tathāgatagarbha" in many Mahayana texts. However, the origin of the concept can be traced back to the Āgamas and the Nikāyas. It is quite interesting to find such a concept in these sutras which vey much emphasize the concepts of impermanence and non-ego. The purpose of this study is to clarify the true meaning of this concept of the innately pure mind in the Āgamas and the Nikāyas. This paper is divided into three parts. In the first part, the original statements concerning this concept are discussed within the context of the entire collection of the Buddha's discourses. Since the formula of this concept involves the defilements of the mind, the second part of this study focuses on the types of the defilements which contaminate the mind. The analogies found in the texts discussing the defilements also help to further clarify the meaning and functions of the concept discussed in part one. As there is a lot of debate on this concept in the Abhidharma literature, the third part presents some of the debate to illuminate the issues concerning whether the mind can be truly polluted and the relationship between the mind and the defilements. In the conclusion, in addition to summing up the discussion on the true meaning of the concept of the innately pure mind in the Āgamas and the Nikāyas, the difference between its use in these sutras and that in the Tathāgatagarbha sutras is also briefly mentioned.
Shih, Ru-nien. "The Concept of the 'Innate Purity of the Mind' in the Agamas and the Nikayas." Journal of World Religions 13 (2009): 117–76. http://libwri.nhu.edu.tw:8081/Ejournal/4082001304.pdf.
Article
The Doctrinal Transformation of Twentieth-Century Chinese Buddhism: Master Yinshun's Interpretation of the Tathāgatagarbha Doctrine
In this paper, I examine Yinshun’s interpretation of the tathāgatagarbha (rulaizang) and its relationship to the following concepts: the Buddha’s epithet ‘the thus come one’ (Skt. tathāgata; Chn. rulai) and the theory of ‘the selfhood of the tathāgatagarbha’ (rulaizangwo). Yinshun regards these two ideas as playing substantial roles in the evolution of the tathāgatagarbha theory. His conception of their connection to the theory clarifies what I contend has been and continues to be Yinshun’s doctrinal agenda; namely, re-asserting the doctrine of emptiness (Skt. śūnyatā; Chn. kong) as the definitive expression of Buddhist truth and relegating the tathāgatagarbha teaching to the category of expedient means. I base the following discussion primarily on Yinshun’s text A Study of the Tathāgatagarbha (Rulaizang Zhi Yanjiu), for it serves as his most exhaustive statement about the tathāgatagarbha and related doctrines. Finally, the interpretation of the relationship between the tathāgatagarbha and the doctrine of emptiness has been and continues to be a contested issue in the Buddhist tradition. Therefore, before turning to Yinshun’s explanation of its connection to the aforementioned concepts, I first place his interpretation of the tathāgatagarbha within the context of this on-going dispute. (Hurley, "The Doctrinal Transformation of Twentieth-Century Chinese Buddhism," 30)
Hurley, Scott. "The Doctrinal Transformation of Twentieth-Century Chinese Buddhism: Master Yinshun's Interpretation of the Tathāgatagarbha Doctrine." Contemporary Buddhism 5, no. 1 (2004): 29–46.
Article
The Doctrine of Buddha Nature in Chinese Buddhism—Hui-K'ai on Paramārtha
John P. Keenan, in his essay on Paramārtha and Hui-K'ai, explores the complex process by which Indian Buddhist texts were transmitted into China, and argues for the pervasive influence, both linguistic and conceptual, of pre-Buddhist Taoist ideas upon that process. This influence, he argues, was essentially "centrist" in that Taoist thought then focused upon nonbeing as the source or matrix of being, and upon the importance of the "original nature" of human persons; such ideas were naturally conducive to an emphasis upon Tathāgatagarbha and Buddha Nature terms and concepts, for the interpretive tools for understanding them were already present in China, while this was not the case for Indian ideas about sūnyatā and the dialectic of the two truths.
      To illustrate this general point Keenan considers the case of the translator Paramārtha and his amanuensis Hui-k'ai, and shows that in their work on Indic texts they not infrequently added references to tathtāgatagarbha and Buddha Nature where no such mention was made in the originals; they thus contributed to the centrality of Buddha Nature thought in East Asian Buddhism. (Griffiths and Keenan, introduction to Buddha Nature, 5)
Keenan, John P. "The Doctrine of Buddha Nature in Chinese Buddhism—Hui K'ai on Paramārtha." In Buddha Nature: A Festschrift in Honor of Minoru Kiyota, edited by Paul J. Griffiths and John P. Keenan, 125–37. Tokyo: Buddhist Books International, 1990.
Article
The Doctrine of Buddha-Nature in Mahāyāna Buddhism
The doctrine of Buddha-Nature (Buddhadhātu) is one of the most important doctrines in Mahayana Buddhism. This doctrine can be found in a number of Mahayana texts that were composed at least by the 3rd to the 5th century C. E., and traces of this doctrine can be found in the development of Chinese, Korean and Japanese Buddhism. The doctrine of Buddha-nature basically teaches that all sentient beings have the Buddha-nature and that they can all attain Buddhahood. The Buddha-nature is described as pure and immaculate, free from emotional and conceptual defilements that plague sentient beings.
See, Tony Sin-Heng. "The Doctrine of Buddha-Nature in Mahāyāna Buddhism." Journal of the International Association of Buddhist Universities 9, no. 1 (2016): 47–56. http://www.ojs.mcu.ac.th/index.php/jiabu/article/view/863.
Article
The Eighth Karmapa Mi bskyod rdo rje (1507-1554) on the Relation between Buddha Nature and Its Adventitious Stains
Mathes, Klaus-Dieter, "The Eighth Karmapa Mi bskyod rdo rje (1507–1554) on the Relation between Buddha Nature and Its Adventitious Stains." Critical Review for Buddhist Studies 22 (2017): 63–104.
Mathes, Klaus-Dieter, "The Eighth Karmapa Mi bskyod rdo rje (1507–1554) on the Relation between Buddha Nature and Its Adventitious Stains." Critical Review for Buddhist Studies 22 (2017): 63–104.
Article
The Gotra, Ekayāna and Tathāgatagarbha Theories of the Prajñāpāramitā according to Dharmamitra and Abhayākaragupta
No abstract given. Here are the first relevant paragraphs:

In the course of his monumental work on the Prajñāpāramitā Sūtras E. Conze has written: 'It is quite a problem how the Dharma-element which is common to all can be regarded as the source of a variety of "lineages" [gotra]'.[1] It has been the endeavour of the present writer in a series of publications starting in 1968 to shed light on this very fundamental and interesting question. An article in the Festschrift dedicated to the late E. Frauwallner was devoted to the interconnexion between the single, unique and undifferentiated dharmadhātu, the naturally existent spiritual element or germ (prakṛtisthaṃ gotram) and the variously conditioned psycho-spiritual categories (gotra)[2] recognized by the Buddhist texts as explained by Ārya Vimuktisena (ca. 500 ?) and his successor Bhadanta Vimuktisena in their commentaries on the Abhisamayālaṃkāra (i. 37-39), which they correlate with the topics of the Pañcaviṃśatisāhasrikā Prajñāpāramitā.[3] And shortly afterwards there followed a more detailed study of this question as it relates to the notion of the tathāgatagarbha or buddha-nature in La théorie du tathāgatagarbha et du gotra: Études sur ta sotériologie et la gnoséologie du bouddhisme (Paris, 1969) and Le traité du tathāgatagarbha de Bu ston Rin chen grub (Paris, 1973). In the last publications Haribhadra's commentaries on the Prajñāpāramitā were discussed, and the importance of the doctrine of the One Vehicle (ekayāna), was taken up at some length not only from the point of view of soteriology but also from that of gnoseology
      Between the two Vimuktisenas and Haribhadra (fl. c. 750-800) on the one side and the Tibetan exegetes on the other there lived a number of important Indian commentators whose work could be only briefly touched on in the Théorie. Amongst the most important of these later Indian masters of the Prajñāpāramitā are Dharmamitra and Abhayākaragupta, both of whom have been reckoned by Buddhist doxographers as being, for certain systematic reasons, close to the Svātantrika-Mādhyamika school, and Ratnākaraśānti (first half of the 11th century), a Vijñānavādin (of the Alīkākāravāda branch) who appears to have undertaken a harmonization of the Vijñānavāda and the Madhyamaka in the manner of the synthesizing movements especially characteristic of later Buddhist thought in India.
      One of Ratnākaraśānti's main works on the Prajñāpāramitā—the Sārottamā (or Sāratamā ?), a Pañjikā on the Aṣṭasāhasrikā, which until recently was known only by its Tibetan version in the Bstan 'gyur—has now been recovered in an incomplete Sanskrit manuscript. Since the promised publication of this text is awaited with keenest interest by students of this literature, his work must be left for another occasion.[4] The present paper will therefore consider the discussions by Dharmamitra and Abhayākaragupta of the relation between the gotra, the dharmadhātu, the ekayāna, and the tathāgatagarbha. (Ruegg, "The Gotra, Ekayāna and Tathāgatagarbha Theories of the Prajñāpāramitā," 283–284)



Notes:

1. E. Conze, The Large Sūtra on Perfect Wisdom (London 1961), p. 105 note 2. References hereunder to the folios of Tibetan translations of Indian texts contained in the Bstan 'gyur relate to the Peking edition as reproduced in the Japanese reprint published by the Tibetan Tripiṭaka Research Institute (Tokyo and Kyoto). Prints of other editions of the Bstan 'gyur were unfortunately unavailable during the writing of the present paper.
2. On the meanings of the term gotra, and in particular on the two meanings '(spiritual) element, germ, capacity' and '(spiritual) lineage, class, category' which might be described respectively as the intensional and extensional meanings of the word when the gotra as germ determines the classification of persons possessing it in a gotra as category, see the present writer's article in BSOAS 39 (1976) p. 341sq.
3. "Ārya and Bhadanta Vimuktisena on the gotra-theory of the Prajñāpāramitā," Beitriige zur Geistesgeschichte Indiens (Festschrift fur Erich Frauwallner), WZKSO 12-13 (1968/1969), pp. 303–317.
4. Ratnākaraśānti's other work on the subject, a commentary on the AA entitled Śuddhimatī, (or: Śuddhamatī) will be referred to below.
Ruegg, David Seyfort. "The Gotra, Ekayāna and Tathāgatagarbha Theories of the Prajñāpāramitā according to Dharmamitra and Abhayākaragupta." In Prajñāpāramitā and Related Systems, edited by Lewis Lancaster, 283–312. Berkeley: University of California, 1977.
Article
The Idea of Dhātu-vāda in Yogācāra and Tathāgata-garbha Texts
Hakamaya Noriaki and Matsumoto Shirõ are convinced that tathāgatagarbha theory and the Yogācāra school share a common framework that they call dhātu-vāda or "locus theory." The word dhātu-vāda itself is a neologism introduced by Matsumoto'"`UNIQ--ref-00000011-QINU`"' and adopted by Hakamaya.'"`UNIQ--ref-00000012-QINU`"' They argue that the dhātu-vāda idea stands in direct contradiction to the authentic Buddhist theory of pratītyasamutpāda or "dependent origination," which in turn leads them to consider tathāgata-garbha and Yogācāra theories to be non-Buddhist. In their opinion, not only these Indian theories but also the whole of "original enlightenment thought" (hongaku shisõ) in East Asia fell under the shadow of the dhātu-vāda idea,'"`UNIQ--ref-00000013-QINU`"' with the result that most of its Buddhism is dismissed as not Buddhist at all.'"`UNIQ--ref-00000014-QINU`"'
      The idea of dhātu-vāda is thus an integral part of the Critical Buddhism critique and as such merits careful examination in any evaluation of the overall standpoint. Since Matsumoto first found the dhātu-vāda structure in Indian tathāgata-garbha and Yogācāra literature, we need to begin with a look at the texts in question. My approach here will be purely philological and will limit itself to the theoretical treatises (śāstras). (Yamabe, introductory remarks, 193)

Read more here:
Yamabe, Nobuyoshi. "The Idea of Dhātu-vāda in Yogācāra and Tathāgata-garbha Texts." In Pruning the Bodhi Tree: The Storm over Critical Buddhism, edited by Jamie Hubbard and Paul L. Swanson, 193–204. Honolulu: University of Hawai’i Press, 1997.
Video
The Ideology of Tathagatagarbha by Khenpo Sodargye
Khenpo Sodargye explains the ideology of buddha-nature (tathāgatagarbha) at Xiamen University, Fujian, China. (In Chinese)
Khenpo Sodargye. "The Ideology of Tathagatagarbha." (In Chinese.) Produced by Khenpo Sodargye's Team. University Lecture Series. December 12, 2016, Video, 46:12. https://www.youtube.com/watch?v=j35-r3GdjD8.
PhD Diss
Chen, S.: The Liberation of Matter: Examining Jingxi Zhanran’s Philosophy of the Buddha-Nature of Insentient Beings in Tiantai Buddhism
Abstract

This dissertation examines the notion that not only sentient beings but also insentient ones, e.g., flora, mountains, rivers, and manmade objects, have Buddha-nature. Employing an exegetical approach, I investigate Jingxi Zhanran’s (711-782) theory of the Buddha-nature of insentient beings. Emphasizing the all-pervasiveness of Buddha-nature and the nonduality of mind and material, he eliminates the absolute distinction between sentient and insentient beings and contends that Buddha-nature includes all beings. Additionally, insisting on the Tiantai notion of mutual inclusion, which reveals a two-way relationship between sentience and insentience, Zhanran reverses the positions of the subjective observer and the objective phenomenon, subjectifying insentient beings.
      In addition to examining the theoretical profundity of Zhanran’s theory, my study examines the issues of sentience versus insentience and Buddha-nature that took place before Zhanran and discusses the subsequent Tiantai concerns with the Buddha-nature of insentient beings. Through textual analysis, I reexamine the emergence of the Chinese thought that connects Buddha-nature to insentient things, initially presented by Jingying Huiyuan (523-592) and Jiaxiang Jizang (549-623). I also illustrate that the concept of the Buddha-nature of insentient beings is implied in Zhiyi’s (538-597) thought by interpreting Zhiyi’s teachings that inspired Zhanran’s advocacy. Furthermore, I analyze, on doctrinal grounds, Chinese Tiantai descendants’ endorsement of Zhanran’s theory, contrasting it with their Japanese counterparts’, the latter who found it difficult to conceptualize how insentient beings’ spiritual cultivation might occur.

      I ultimately argue that Zhanran, indeed, articulates the Buddhahood of insentient beings, and that the modality of their practice through the nonduality between passivity and activity, and between Buddhahood and “insentienthood” can be explained. By raising questions about the human relation to the insentient world and exploring possibilities for attaining harmony through transcending the duality between selfness and otherness, and subjectivity and objectivity, I hope to contribute to the reexamination of anthropocentric religious liberation.
Chen, Shuman. "The Liberation of Matter: Examining Jingxi Zhanran’s Philosophy of the Buddha-Nature of Insentient Beings in Tiantai Buddhism." PhD diss., Northwestern University, 2014.
Book
The Lion's Roar of the Ultimate Non-Dual Buddha Nature
The teaching of the Buddha hinges around the one point that sentient beings, meaning beings having a mind, have within them the potential to become a buddha. If they did not possess that potential, it would not be possible for them to become buddhas and the rest of the Buddhist teaching would be an interesting but useless philosophy. Therefore, the topic of buddha nature is especially important.

The Buddha taught buddha nature in three steps, each more profound than the previous one. The last step is regarded by most Tibetan Buddhist schools as the most profound teaching of the sutras, the very essence of what the Buddha was trying to communicate to his followers. It is the same teaching as found in Mahamudra and Dzogchen, so is important for all Buddhists to understand, but especially for those who are studying the Mahamudra and Dzogchen teachings.

The very learned Nyingma teacher Ju Mipham Namgyal gave a teaching that clearly showed this ultimate non-dual buddha nature. It was recorded and published by his students in a text called The Lion's Roar that is A Great Thousand Doses of Sugatagarbha which forms the basis of this book. The text needs clarification, so a very extensive explanation has been provided by the author of the book, the well known Western Buddhist teacher and translator, Tony Duff. As with all of our books, and an extensive introduction, glossary, and so on are provided to assist the reader.
Duff, Tony, trans. The Lion's Roar of the Ultimate Non-Dual Buddha Nature: A Text by Ju Mipham Namgyal and Explanation by Tony Duff. Kathmandu: Padma Karpo Translation Committee, 2015.
Book
The Mahayana Mahaparinirvana Sutra
The Mahayana Mahaparinirvana Sutra was translated into English by Kosho Yamamoto in 1973 from Dharmakṣema's Chinese version (Taisho Tripitaka Vol. 12, No. 374). The edition represented here is Tony Page's edited and revised version of Yamamoto's translation.
Yamamoto, Kōshō, trans. The Mahayana Mahaparinirvana Sutra. Translated into English from Dharmakṣema's Chinese version (Taisho Tripiṭaka vol. 12, no. 374). Edited and revised by Tony Page. n.p.: n.p., 2007. First published 1973 by Karinbunko (Ube, Japan). http://lirs.ru/do/Mahaparinirvana_Sutra,Yamamoto,Page,2007.pdf
Review
The Mahāparinirvāṇa-Mahāsūtra and the Emergence of Tathāgatagarbha Doctrine-Review by Lee
No abstract given. Here are the first relevant paragraphs:

Previous Buddhist scholarship has generally regarded the Mahāparinirvāṇa-mahāsūtra as a “side line” or “offshoot” from the “mainstream” group of tathāgatagarbha scriptural texts, such as the Tathāgatagarbha-sūtra. This view has been also supported by the presumed chronological order between the Mahāparinirvāṇa-mahāsūtra and the Tathāgatagarbha-sūtra: The Tathāgatagarbha-sūtra, which is also the putative earliest tathāgatagarbha text, has been considered to be an earlier text than the Mahāparinirvāṇa-mahāsūtra, on the basis of the supposed evidence that the Mahāparinirvāṇa-mahāsūtra refers to the Tathāgatagarbha-sūtra by its title on the one hand and borrows one simile from the Tathāgatagarbha-sūtra on the other. Michael Radich’s book, The Mahāparinirvāṇa-mahāsūtra and the Emergence of Tathāgatagarbha Doctrine, fundamentally challenges such previous scholarship on the Mahāparinirvāṇa-mahāsūtra. Employing meticulous analysis of vast range of primary-source materials, Radich convincingly demonstrates that the Mahāparinirvāṇa-mahāsūtra is most likely “our earliest” tathāgatagarbha text. More importantly, Radich, presents an insightful perspective on the matter of the origin of the tathāgatagarbha doctrine: He argues that the tathāgatagarbha/*buddhadhātu ideas of the Mahāparinirvāṇa-mahāsūtra constitutes part of a broader pattern of docetic Buddhology, the idea that the buddhas’ appearance is not the reality of their true nature.
      The Mahāparinirvāṇa-mahāsūtra and the Emergence of Tathāgatagarbha Doctrine consists of two parts. Part I, which is divided into three chapters, mainly concerns chronological issues revolving around the Mahāparinirvāṇa-mahāsūtra, thereby arguing that the Mahāparinirvāṇa-mahāsūtra is the earliest tathāgatagarbha text available to us. In Chapter 1, Radich argues that the Mahāparinirvāṇa-mahāsūtra can be considered a tathāgatagarbha text proper, by questioning the scholarly presumption that the “Buddha nature” (*buddhadhātu) doctrine of the Mahāparinirvāṇa-mahāsūtra derives from the center of tathāgatagarbha doctrinal discourse. Through a careful comparative analysis of the text common to the four versions of the Mahāparinirvāṇa-mahāsūtra, Radich shows that the sūtra in fact speaks of tathāgatagarbha much more than it speaks of *buddhadhātu, and that even when it mentions *buddhadhātu, it is used in an interchangeable manner with tathāgatagarbha. In this way, Radich undermines the previous scholarly tendency to distinguish the concept of *buddhadhātu from tathāgatagarbha and to regard the Mahāparinirvāṇa-mahāsūtra as a side-line of the tathāgatagarbha doctrine. (Lee, "Review of The Mahāparinirvāṇa-mahāsūtra and the Emergence of Tathāgatagarbha Doctrine," 199–200)
Lee, Sumi. Review of The Mahāparinirvāṇa-Mahāsūtra and the Emergence of Tathāgatagarbha Doctrine, by Michael Radich. International Journal of Buddhist Thought and Culture 26, no. 1 (2016): 199–203.
Article
The Mahāsāṃghika and the Tathāgatagarbha (Buddhist Doctrinal History, Study 1)
For the origins of the Mahāyāna we must agree with Hirakawa[1] that while some Mahāyāna doctrines are derived from the Mahāsāṃghika school, some others are derived from the Sarvāstivādin school. I would add that unless some other source can be pointed to, we may conclude that Mahāyāna Buddhism in its various forms, at least leaving out the special development of Tantrism, can be traced to either the Mahāsāṃghika or the Sarvāstivādin schools.
      It is well recognized by Buddhologists that the Mahāsāṃghika sect arose by a schism from the previously undivided Buddhist saṃgha in the second century after the Buddha's Nirvāṇa (A.N.), leaving the other part of the saṃgha to be called Sthavira. As to precisely when the schism occurred, there was a difference of opinion as to whether it happened as a result of the Second Buddhist Council (about 110 A.N.) over a laxity of Vinaya rules by some monks, or happened later in the century (137 A.N.) over the five theses about Arhats and which occasioned a 'Third Buddhist Council' sponsored by the Kings Nanda and Mahāpadma. There were some other possibilities, as summarized by Nattier and Prebish,[2] who conclude that the schism occurred 116 A.N. over Vinaya rules, while the argument over Arhat attainment provoked a further split within the already existing Mahāsāṃghika sect. It is immaterial for our purposes whether the 'five theses of Mahādeva' downgrading the Arhat occasioned the schism between the Mahāsāṃghikas and the Sthaviras, or whether this downgrading was an internal argument within the Mahāsāṃghika. What is important here is that the downgrading of the Arhat continued into a Mahāyāna scripture called the Śrīmālā-sūtra, and that the five theses are a characteristic of the Mahāsāṃghika, to wit: 1. Arhats are tempted by others, 2. they still have ignorance, 3. they still have doubt, 4. they are liberated by others; and 5. the path is accompanied by utterance. The fifth of these seems explainable by other Mahāsāṃghika tenets, in Bareau's listing:[3] No. 58 'morality is not mental'; No. 59 'morality does not follow upon thought'; No. 60 'virtue caused by a vow increases'; No. 61 'candor (vijñapti) is virtue'; No. 62 'reticence (avijñapti) is immoral.'
      Part I of this paper attempts to relate the Śrīmālā-sūtra and the Tathāgatagarbha doctrine to the Mahāsaṃnghika school. Part II discusses the terms dharmatā and svabhāva so as to expose an ancient quarrel. (Wayman, introduction, 35–36)

Notes

1. Akira Hirakawa, "The Rise of Mahāyāna Buddhism and its Relationship to the Worship of Stupas," Memoirs of the Research Department of the Toyo Bunko, No. 22, Tokyo, 1963, p. 57.
2. Janice J. Nattier and Charles S. Prebish, "Mahāsaṃghika Origins: The Beginnings of Buddhist Sectarianism," History of Religions, 16:3, Feb., 1977, pp. 237, ff.

3. André Bareau, Les sectes bouddhiques du Petit Véhicule (École Française d'Extrême-Orient, 1955), Chapitre I 'Les Mahâsânghika', pp. 55–74.
Wayman, A. "The Mahāsāṃghika and the Tathāgatagarbha (Buddhist Doctrinal History, Study 1)." Journal of the International Association of Buddhist Studies 1, no. 1 (1978): 35–50. https://journals.ub.uni-heidelberg.de/index.php/jiabs/article/view/8454/2361.
PhD Diss
Shiu, H.: The Nonduality of Nonconceptual Wisdom and Conceptual Cognition: A Study of the Tathāgatagarbha Teaching in the Anūnatvāpūrṇatvanirdeśa-parivarta
Abstract

Although the doctrine of tathāgatagarbha can be traced to the teaching of an innately pure luminous mind (prakṛtiś cittasya prabhāsvarā) in early Buddhist teachings, the Anūnatvāpūrṇatvanirdeśa-parivarta (AAN) is often considered one of the earliest Buddhist scriptures that explicitly expound the teachings of the tathāgatagarbha.
      The central message of the AAN focuses upon the non-increase and non-decrease nature of the dharmadhātu. This brings out the idea of the dharmadhātu as a totality which transcends all dualistic notions. Translated into Chinese by Bodhiruci in 525 CE, the AAN is now extant only in Chinese translation (Taishō no. 668). Unfortunately, no serious studies have ever been conducted on this sūtra in Western scholarship. The precise relationship between the tathāgatagarbha and the two Mahāyāna traditions, Madhyamaka and Yogācāra, is also worth investigating in detail. The thesis will argue that the tathāgatagarbha is not a separate school in Indian Buddhism. It will then study the historical issues relating to the AAN, followed by a philosophical investigation of its teachings. The thesis will also undertake an "external" consideration of the doctrinal relationship between the AAN and a number of sūtras and śāstras. It will also incorporate a study of Bodhiruci (菩提流支), of the Northern Wei (北魏) dynasty, who translated the AAN into Chinese, as well as the first complete English translation of the AAN from its extant Chinese version.
      This study may provide an alternative view on the tathāgatagarbha theory. The thesis will argue that the tathāgatagarbha is referring to be an aspect of all experiences. This means that all beings are by nature having a dimension of the mind not fully realized, and it is yogic meditative practices that enable the practitioners to develop an awareness of the enlightenment which is always implicit in our consciousness.
Shiu, Henry. "The Nonduality of Nonconceptual Wisdom and Conceptual Cognition: A Study of the Tathāgatagarbha Teaching in the Anūnatvāpūrṇatvanirdeśa-parivarta." PhD diss., University of Toronto, 2005.
Article
The Original Ratnagotravibhāga and Its Yogāçāra Interpretation as Possible Indian Precedents of Gzhan stong ("Empti-ness of Other")
In his pioneering study of the Ratnagotravibhāga (RGV) TAKASAKI Jikido showed that the standard Indian treatise on tathāgatagarbha consists of different layers and reduced it to what he considered to be the original Ratnagotravibhāga by excluding later strands of the text.'"`UNIQ--ref-00000011-QINU`"' Schmithausen continued this "textual archaeology," which left us with an original text of fifteen verses only.'"`UNIQ--ref-00000012-QINU`"' While these Ratnagotravibhāga verses (which in the following I shall refer to as "the original" version) support the idea of an already fully developed "buddha-element" (buddhadhātu}'"`UNIQ--ref-00000013-QINU`"' in sentient beings, the final (standard) version of the Ratnagotravibhāga and its vyākhyā exhibit a systematic Yogāçāra interpretation of the original tathāgatagarbha theory. The original and final Ratnagotravibhāga represent the prototypes of at least two different gzhan stong interpretations, which mainly differ in whether they restrict or not the basis of emptiness to an unchanging perfect nature. (Mathes, "The Original Ratnagotravibhāga," 119)
Mathes, Klaus-Dieter. "The Original Ratnagotravibhāga and Its Yogāçāra Interpretation as Possible Indian Precedents of Gzhan stong ('Empti[ness] of Other')." Hōrin 18 (2015): 119–40.
Book
The Ratnagotravibhāga Mahāyānottaratantraśāstra
Till quite recently nothing more was known of the text edited in this volume than that, under the title of Uttaratantra, was included among the five chief works of Asaṅga by Tibetan tradition, which reported it to represent the Mādhyamika aspect of his teaching. In 1931 however a complete translation of it from Tibetan into English was published by E. Obermiller in Vol. IX, parts ii, iii and iv, of Acta Orientalia, under the title "The Sublime Science of the Great Vehicle to Salvation, being a Manual of Buddhist Monism, the work of Ārya Maitreya with a Commentary by Āryāsaṅga". A few years later Prof. Bailey discovered among the Central Asian finds a Śaka transliteration of a number of Sanskrit verses, among which I identified the first verse of chapter i and the opening verses of chapter iii.[1] The MS. gave the name of the work as Ratnagotravibhāga, thereby enabling me to adduce Chinese tradition about its authorship[2]. This tradition and the contents of the few verses thus restored caused me to doubt whether the treatise was really by Asaṅga at all and whether Obermiller had not in certain respects misrepresented its doctrinal tendencies by following modern Tibetan exegesis, which naturally endeavours to support the ascription to Asaṅga by reading his known views into the text. But while this paper was in the press, the Rev. Rāhula Sāṁkṛtyāyana published the first list of Sanskrit MSS. found by him in Tibet. These discoveries, whose importance for Buddhist learning can hardly be exaggerated, included according to him three MSS. of the Uttaratantra[1], and, as the work I had done on it had convinced me of its great value in filling a gap in our knowledge of Mahāyana developments, I asked the Bihar and Orissa Research Society for permission to edit it, a request which was most generously granted. Owing to the defectiveness of the original photographs and the

necessity of obtaining new ones on a later expedition, there was some delay in undertaking the work, and the war has further postponed preparation and publication of the text.

Read more here . . .

Notes

1. Bull. LSOS, VIII, pp. 77-89. My reconstruction was only partially successful, the transliteration being imperfect and leaving much to guesswork.
2. The full name is shown by the MSS. as well as by the Tibetan and Chinese translations to be Ratnagotravibhāga Mahāyānottaratantraśāstra; the second part is merely descriptive of the scope of the work, and the first, being the proper title, is used throughout hereafter in place of the hitherto accepted Uttaratantra.

1. JBORS, XXI, pp. 31 and 33.
Johnston, E. H., ed. The Ratnagotravibhāga Mahāyānanottaratantraśāstra. Seen through the press and furnished with indexes by T. Chowdhury. Patna, India: Bihar Research Society, 1950. https://archive.org/details/mahayanauttaratantraratnagotravibhagajohnstone.h._202003_440_I/mode/2up.
Book
The Religions of Tibet (1980, Routledge)
No description given. The following is an excerpt from Turrell Wylie's review published in The American Historical Review, Volume 88, Issue 5, December 1983, Page 1309:

This book by Giuseppe Tucci, the internationally renowned Tibetologist, is a scholarly study of the religions of Tibet: Buddhism, the nameless "folk religion," and the system called Bon. The history of the spread of Buddhism in Tibet is divided in the indigenous tradition into the "early" and "later" stages. The first chapter of the book surveys the significant events of the early spread, which ended with the persecution of Buddhism in the ninth century, and the second reviews those of the later spread, beginning with the revival of Buddhism and the founding of great monasteries in the eleventh century. Chapter 3 deals with the general characteristics of "Lamaism" and the emergence of the major schools of Tibetan Buddhism, particularly the rNying ma pa, Sa skya pa, bKa' brgyud pa, and dGe lugs pa. Chapter 4 examines the doctrines held, both in common and in particular, by these schools, as well as the substantialism of the Jo nang pa and the quietism of the Zhi byed pa. The fifth chapter deals with the organization of the monastic community, the administration of the monastery and its property, and the religious calendar with its various festivals. Chapter 6 is devoted to the "folk religion," replete with its beliefs in benevolent and malevolent numina. Various apotropaic rituals intended to protect the individual, the family, the house, and other property are discussed in detail. This chapter shows clearly the contradiction between the intellectual preoccupation with Buddhist epistemology and ontology on the monastic level and the emotional concern with the existence of demonic powers and the vulnerability of the "soul" (bla) on the lay level. The final chapter deals with the Bon religion that predated Buddhism in Tibet. This chapter explores the religious milieu of the ancient monarchy and then examines the way in which Bon evolved over the centuries in competition with, and later in imitation of, Buddhism. An eight-page chronological table listing significant dates and events in Tibetan history is given at the end of the book.

Read more here . . .
Tucci, Giuseppe. The Religions of Tibet. Translated from the German and Italian by Geoffrey Samuel. London: Routledge & Kegan Paul, 1980.
Article
The Role of Rang Rig in the Pramāṇa-Based Gzhan Stong of the Seventh Karma pa
In the present chapter I will discuss how the seventh Karma pa, Chos grags rgya mtsho (1454-1506), connects rang rig,'"`UNIQ--ref-00001E84-QINU`"' in the sense of tshad ma'i 'bras bu (San: pramāṇaphala),'"`UNIQ--ref-00001E85-QINU`"' with tathāgatagarbha in his major work, the Rig gzhung rgya mtsho.'"`UNIQ--ref-00001E86-QINU`"' Si tu Paṇ chen Chos kyi 'byung gnas (1699-1776) has pointed out that "there were several different brands of gzhan stong, among which he adhered most closely to that of the Seventh Lord and Zi lung pa, which was somewhat different than that of Dol po pa."'"`UNIQ--ref-00001E87-QINU`"' This statement points to the fact that the kind of gzhan stong ("empty-of-other" doctrine) that Si tu Paṇ chen blended with mahāmudrā and spread throughout the Karma Bka' brgyud pa traditions of Khams was derived from the seventh Karma pa.'"`UNIQ--ref-00001E88-QINU`"'
      The seventh Karma pa also influenced the great Sa skya scholar Shākya mchog Idan's later writings. While the seventh Karma pa is remembered as one of the most outstanding masters of the lineage and the founder of the Karma bka' brgyud bshad grwa at Mtshur phu, Shākya mchog Idan is described as "the most influential advocate of the gzhan stong in the fifteenth and early sixteenth centuries."'"`UNIQ--ref-00001E89-QINU`"' Both masters are, in their own ways, still sources of the continued presence of an influential type of modified gzhan stong in the Bka' brgyud tradition,'"`UNIQ--ref-00001E8A-QINU`"' distinct from Dol po pa's position.'"`UNIQ--ref-00001E8B-QINU`"' The seventh Karma pa's Rigs gzhung rgya mtsho was studied at all the bshad grwas of the Karma Bka' brgyud tradition, with special emphasis on the first and the third part of the text,'"`UNIQ--ref-00001E8C-QINU`"' while Shākya mchog ldan's writings have played an important role in the 'Brug pa Bka' rgyud bshad grwa tradition of Bhutan.'"`UNIQ--ref-00001E8D-QINU`"'
Burchardi, Anne. "The Role of Rang Rig in the Pramāṇa-Based Gzhan Stong of the Seventh Karma pa." In Mahāmudrā and the Bka'-brgyud Tradition, edited by Roger R. Jackson and Matthew T. Kapstein, 317-44. Proceedings of the Eleventh Seminar of the International Association for Tibetan Studies, Konigswinter 2006. Andiast, Switzerland: International Institute for Tibetan and Buddhist Studies, 2011.
Article
The Sentient Reflexivity of Buddha Nature
Buddha Nature, or tathagatagarbha in Sanskrit, is a core element of Buddhist philosophical discourse and doctrinal debate. Who or what possesses Buddha Nature, how it manifests itself, and what role it plays in Buddhist soteriology have been sustained questions in actual Buddhist practices and in the works of Buddhologists from ancient times to the present. Based on the author’s textual interpretation, this paper attempts to present a threefold argument: Buddha Nature is not separate from its alleged opposite, sentience; it is not a tangible substance but a state of being whose felt meaning is only metaphorically conveyed; and finally it is a heuristic device or a means of provoking a Buddhist or anyone who takes interest in Buddhism, to visualize the inner complexity of his or her sentient mode of being.
Yü, Dan Smyer. "The Sentient Reflexivity of Buddha Nature: Metaphorizing Tathagatagarbha." The World Religious Cultures 6 (2012): 13–22.
Audio
The Shentong Interpretation of Tathagatagarbha Doctrine
“The Shentong interpretation of Tathagatagarbha doctrine does not imply there is no need for the path. However, according to Khenpo Tsultrim Gyamtso Rinpoche, it does try to counter an ambitious, goal orientated approach to it. If Buddha were something newly produced by following the path, it would be a conditioned phenomena, the product of self-effort; it would not arise simply through complete relaxation of conceptual contrivance.” (From: The Buddha Within) (Source Accessed August 13, 2020)

Lama Shenpen Hookham speaks with students at RYI about the Shentong interpretation of Tathāgatagarbha on April 15, 2019.
Hookham, Shenpen. "The Shentong Interpretation of Tathagatagarbha Doctrine." Recorded April 15, 2019 at Rangjung Yeshe Institute, Nepal. Audio, 1:15:34. https://soundcloud.com/rangjung-yeshe-institute/lama-shenpen-hookham-the-shentong-interpretation-of-tathagatagarbha-doctrine.
Article
The Significance of 'Tathagatagarbha': A Positive Expression of 'Sunyata'
Shih, Heng-Ching. "The Significance of 'Tathagatagarbha': A Positive Expression of 'Sunyata'." BuddhaSasana: A Buddhist Page by Binh Anson. https://www.budsas.org/ebud/ebdha191.htm.
Shih, Heng-Ching. "The Significance of 'Tathagatagarbha': A Positive Expression of 'Sunyata'." BuddhaSasana: A Buddhist Page by Binh Anson. https://www.budsas.org/ebud/ebdha191.htm.
Article
The Soul of Chinese Buddhism: Buddha-Nature and Universal Awakening; The Rise of Chinese Buddhist Humanism
4.1 Buddhicizing the Chinese “soul”

      4.1.1 The Nirvāṇa Sūtras. Like many other ancient cultures, the Chinese, too, have a concept of a soul or abiding entity that survives the person‘s death. The Chinese word for such an abiding entity is línghún 靈魂. One of ancient China‘s largest and wealthiest temple, built in 328 (Eastern Jin dynasty) by the Indian monk, Huìlǐ 慧理,[1] is called Língyǐn Sì 靈隐寺, the "Temple of the Soul‘s Retreat," belonging to the Chán school, located north-west of Hangzhou, Zhejiang province. In its heyday, during the kingdom of Wúyuè guó 吳越國 (907-978) [5.1.2.1], the temple boasted of 9 multi-storey buildings, 18 pavilions, 72 halls, more than 1300 dormitory rooms, inhabited by more than 3000 monks. Many of the rich Buddhist carvings in the Fēilái fēng 飛來峰 grottos and surrounding mountains also date from this era.
      The Chinese word for anattā (P) or anātman (Skt) (non-self) is wúwǒ 無我, literally meaning "not-I." There is no Chinese word for not-linghun. As such, although a Chinese Buddhist would intellectually or verbally accept the notion that there is no I (that is, an agent in an action), he would probably unconsciously hold on to the idea of some sort of independent abiding entity or eternal identity, that is, the linghun, which is in effect the equivalent of the brahmanical ātman. The situation becomes more complicated with Mahāyāna discourses, such as the Nirvāṇa Sūtra, that speak of a transcendent Buddhanature as the true self.[2]

Notes

1. Not to be confused with Huìlì 慧立/惠立 (615 -?), a Táng monk, who respected the works of Xuánzàng Sānzàng 玄奘三藏, and wrote a biography on him entitled Dàcíēnsì sānzàng fǎshī zhuàn 大慈恩寺三藏法師傳. When Huìlǐ 慧理 came to Hángzhōu in 326, he was drawn to the mountainous ambience as a place of "the soul‘s retreat," and founded Língyŭn monastery there. In the Liáng 梁 dynasty, Wǔdì (武帝, emperor 502-550) who generally had a positive attitude toward Buddhism endowed Língyǐn Temple with rich land properties. Emperor Jiǎnwén (簡文, r 550-552) wrote a report on this donation, one which is titled Cì língyǐnsì tián jì (賜靈隱寺田記 Report Concerning the Donation of Land to Língyǐn Temple). See http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?97.xml+id(‗b9748-96b1-5bfa‘).

2. See Dictionary of Buddhism, sv ātman
Tan, Piya. "The Soul of Chinese Buddhism: Buddha-Nature and Universal Awakening; The Rise of Chinese Buddhist Humanism." 3rd ed. Chapt. 4 in How Buddhism Became Chinese. Vol. 40B of Sutta Discovery. Living Word of the Buddha. Singapore, 2009. http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2013/04/40b.4-The-soul-of-Chinese-Buddhism.pdf.
Article
The Structure of the Soteriology of Tathāgatagarbha Thought as Seen from the Perspective of Different Modes of Discourse: A Response to Critical Buddhism
Shimoda, Masahiro. "The Structure of the Soteriology of Tathāgatagarbha Thought as Seen from the Perspective of Different Modes of Discourse: A Response to Critical Buddhism." In "What is Tathāgatagarbha: Buddha-Nature or Buddha Within?" Edited by Akira Saitō. Special issue, Acta Asiatica 118 (2020): 79–97.
Shimoda, Masahiro. "The Structure of the Soteriology of Tathāgatagarbha Thought as Seen from the Perspective of Different Modes of Discourse: A Response to Critical Buddhism." In "What is Tathāgatagarbha: Buddha-Nature or Buddha Within?" Edited by Akira Saitō. Special issue, Acta Asiatica 118 (2020): 79–97.
Article
The Sutra on the Wisdom Stored in the Ocean of Buddha-Nature
No abstract given. Here are the first relevant paragraphs:

The Sutra of Liberation and Breaking the Attributes of the Mind through the Wisdom Stored in the Ocean of Buddha-nature (Foxinghai zang zhihui jietuo po xinxiang jing 佛性海藏智慧解脫破心相經; hereafter: Sutra on the Wisdom Stored in the Ocean of Buddha-nature) is a Chinese apocryphal scripture whose origin is still obscure. For a long time, the sutra was thought to be missing. Following the discovery of the Dunhuang 敦煌 manuscripts and the stone sutras in the Grove of the Reclining Buddha (Wofoyuan 臥佛院; hereafter: the Grove), an overall version of the text can now be restored.
      The sutra, consisting of two scrolls, is included in the Taishō edition in the volume on the “sutras in Dunhuang manuscripts whose origins are in doubt 敦煌寫本類疑似部”. The version in the Grove is an incomplete engraving of the first scroll of the sutra. For reasons that still await clarification, the text on wall e in cave 46 reads from left to right. It is preceded on wall d by scroll 22 of the Nirvana Sutra, and followed on wall f by the Diamond Sutra. Neither the author nor the translator of this scripture is mentioned in the Dunhuang and the Grove versions. (Shih-Chung, introductory remarks, 101)
Shih-Chung, Chen Frederick. "The Sutra on the Wisdom Stored in the Ocean of Buddha-Nature." In Vol. 3, Buddhist Stone Sutras in China: Sichuan Province; (Wofoyuan Section C), edited by Claudia Wenzel and Sun Hua, 101–106. Wiesbaden: Harrassowitz Verlag, 2016.
Article
The Tathagata Essence
According to Don Handrick, this is a "rather wordy" translation of the first chapter of the Uttaratantraśāstra, made so due to the heavy use of parenthetical information derived from various commentaries on the text that the translators use to explicate the root verses. The work is a draft compilation and is not for general distribution. Permission has been granted for use in FPMT (Foundation for the Preservation of the Mahayana Tradition) Basic Programs.
Hopkins, Jeffrey, and Joe B. Wilson, trans. "The Tathagata Essence." Chapter 1 of the Great Vehicle Treatise on the Sublime Continuum Differentiating the Lineage of the Three Jewels (mahayanottaratantra-ratnagotravibhanga). 2nd ed. By Maitreya. With amplification by Mipam Gyatso (mi pham rgya mtsho, 1846–1912). Unpublished manuscript, January 2007. Pdf file.
Article
The Tathāgata-Garbha as the Fundamental Subject of the Four Satyas
No abstract given. Here are the first relevant paragraphs:

I understand the phrase 'tathagata-garbhaḥ' as the womb that gives birth to tathāgatas, the womb for tathāgatas, which is a conclusion I have arrived by taking into consideration the contents of scriptures down to the Laṅkāvatāra sūtra, as well as the latter's expression, 'garbhas-tathāgatānām' (VI k. la).
      Previously I understood the phrase (t. g.) as tathāgata abiding in the womb, which now I find inappropriate because it does not cover the whole phrase, the key-point of which is that the womb is empty of the thick coverings of kleśas.
      For the understanding of the phrase t. g. I went through Śākyamuni's life-stories like the Mahāvastu (MV) and the Lalitavistara (LV), the Māyā chapter of the Gaṇḍavyūha (GV), the Śūraṃgama-samādhi sūtra (sss), the Tathāgata-garbha sūtra (TG), the Mahāparinirvāṇa sūtra of mahāyāna (MPN), the Śrīmālādevi-siṃhanāda sūtra (SM), and the Laṅkāvatāra sūtra (LS). Now I am certain that it constitutes the core of the philosophy of religion of Buddhism. (Tokiwa, preliminary remarks, 13)
Tokiwa, Gishin. "The Tathāgata-Garbha as the Fundamental Subject of the Four Satyas." Indogaku Bukkyogaku Kenkyu (Journal of Indian and Buddhist Studies) 33, no. 1 (1984): 13–18. https://www.jstage.jst.go.jp/article/ibk1952/33/1/33_1_403/_pdf/-char/en.
Article
The Tathāgatagarbha Sūtra
The Tathāgatagarbha Sūtra is a short but extremely influential Mahāyāna Buddhist text that was probably composed sometime around the middle of the third century C.E. It is the sūtra that introduced into the Mahāyāna tradition the notion of the tathāgatagarbha, the idea that all beings have latent within themselves all the virtues of a buddha (tathāgata), but that those virtues are hidden by a covering (garbha) of passion and anguish (the so-called kleśas of greed, anger, lust, confusion, and so on). The central message of the sūtra is that when those kleśas are removed, the buddhahood that is potential in all beings will be revealed.

     The idea of the tathāgatagarbha was later to form the nucleus of the concept of buddha nature (buddhadhātu) in the Sino-Japanese Buddhist tradition. And concepts of both the tathāgatagarbha and the buddha nature underwent extensive doctrinal development in important Mahāyāna sūtras and influential commentaries. But whereas later treatises generally give a highly philosophical interpretation to the tathāgatagarbha, it is doubtful that any such sophisticated understanding was intended by the author(s) of the Tathāgatagarbha Sūtra. In the Tathāgatagarbha Sūtra, the concept of the tathāgatagarbha is promulgated primarily to inspire beings with the confidence to seek buddhahood, and to persuade them that despite their poverty, suffering, and bondage to passion, they still have the capacity to attain the ultimate goal of Mahāyāna Buddhism, the perfect enlightenment of the Tathāgata.
     The term tathāgatagarbha has often been translated by Western scholars as "matrix of the tathāgata," but "matrix" does not exhaust the wide range of meanings of the Sanskrit term garbha. The author of the Tathāgatagarbha Sūtra seems to have been well aware of this, since he employs many of these different meanings of garbha in the various similes with which he illustrates the meaning of the tathāgatagarbha. In its most common usage, garbha means "womb," and the eighth simile of the sūtra likens the tathāgatagarbha to an impoverished, vile, and ugly woman who bears a noble, world-conquering king in her womb. But garbha can also mean "fetus," so the garbha in the eighth simile may also refer to the son who is within her womb. Garbha can also refer to the calyx of a flower, the cuplike leafy structure that enfolds the blossom, and the image in the sūtra's opening scene of conjured buddha forms seated within lotus flowers seems to be predicated on this meaning. Garbha can also mean "inner room," or "hidden chamber," or "sanctuary" (as in the garbhagṛha of a Hindu temple, which houses the image of the deity, or the rounded dome [garbha] of a Buddhist stūpa, which houses the precious relics of the Buddha). It is probably this meaning of garbha that the author of the sūtra intends in the fifth simile of the sūtra, when he speaks of the tathāgatagarbha as being like a hidden chamber or a secret store of treasure hidden beneath the house of a poor man. (The Chinese may have had this simile in mind when they chose the term tsang, "secret store," to translate garbha). Garbha can also refer to the outer husk that covers a fruit or seed or, by extension, to the seed itself. The third and sixth similes of the sūtra, which compare the tathāgatagarbha to the useless husk surrounding an edible kernel of wheat and to the mango pit that can grow into the most regal of trees, make direct use of this sense. Finally, garbha can refer to the inside, middle, or interior of anything, and it is this widest meaning that the author of the sūtra is employing when he likens the tathāgatagarbha to gold hidden inside a pit of waste, to honey hidden inside a swarm of angry bees, or to a golden statue hidden inside a wrapping of dirty rags or within a blackened mold.
     The majority of the Tathāgatagarbha Sūtra's similes portray something extremely precious, valuable, or noble (such as buddhas, honey, kernels of wheat, gold, treasure, golden statues, or future princes), contained within something abhorrent and vile (such as rotting petals, angry bees, useless husks, excrement, poor hovels, dirty rags, soot-covered molds, and impoverished, ugly women). So the central meaning of the tathāgatagarbha concept is clear: within each and every person there exists something extremely valuable—the possibility of becoming a tathāgata—but that valuable potential for buddhahood is hidden by something vile—the sufferings and passions and vicissitudes of life. But to carry the interpretation further and to look for a deeper meaning to the tathāgatagarbha concept of this early text would probably be wrong, for when one looks more closely at the various similes used to illustrate the tathāgatagarbha, certain inconsistencies begin to emerge. For example, although most of the similes portray the precious reality within as something already complete in itself, two of the similes clearly indicate that the precious reality will only reach its perfected state in the future. The conjured buddhas within the lotus flowers are already fully enlightened, the honey and the wheat kernel are already edible, the gold in the waste pit is already

pure and in no need of refinement, and the golden statues are already fully cast, whereas, by contrast, it will take many years for the embryo in the poor woman's womb to become a world conqueror, and more years still for the mango pit to become a full-grown tree. (Grosnick, "The Tathāgatagarbha Sūtra," 92–93)
Grosnick, William. "The Tathāgatagarbha Sūtra." In Buddhism in Practice, edited by Donald S. Lopez, Jr., 92–106. Princeton, NJ: Princeton University Press, 1995.
Article
The Tathāgatagarbha Theory Reconsidered: Reflections on Some Recent Issues in Japanese Buddhist Studies
The Tathāgatagarbha theory is an influential yet controversial part of the Buddhist tradition. This essay examines some of the issues related to this tradition that have been discussed recently by Buddhist scholars: the dhātu-vāda thesis and the critique of “original enlightenment,” the relationship between the terms tathāgatagarbha and padmagarbha, the interpretation of dependent origination in the Ratnagotravibhāga, the role of relics worship in the Mahāparinirvāṇa-sūtra, and the Tathāgatagarbha theory in Tibetan Buddhism.
Takasaki, Jikidō. "The Tathāgatagarbha Theory Reconsidered: Reflections on Some Recent Issues in Japanese Buddhist Studies." Japanese Journal of Religious Studies 27, no. 1–2 (2000): 73–83. https://nirc.nanzan-u.ac.jp/nfile/2696.
Article
The Tathāgatagarbha Theory in the Mahāparinirvāṇa-sūtra
Takasaki, Jikidō. "The Tathāgatagarbha Theory in the Mahāparinirvāṇa-sūtra." Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 19, no. 2 (1971): 1–10. https://www.jstage.jst.go.jp/article/ibk1952/19/2/19_2_1024/_pdf/-char/en.
Takasaki, Jikidō. "The Tathāgatagarbha Theory in the Mahāparinirvāṇa-sūtra." Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 19, no. 2 (1971): 1–10. https://www.jstage.jst.go.jp/article/ibk1952/19/2/19_2_1024/_pdf/-char/en.
Article
The Tathāgatagarbhasūtra: Its Basic Structure and Relation to the Lotus Sūtra
No abstract given. Here are the first relevant paragraphs:

In his comprehensive study of the development of the tathāgatagarbha teaching, J. Takasaki also deals with the sūtra which bears the name of this Mahāyāna philosophical current.[1] The Tathāgatagarbhasūtra (TGS) has generally been referred to as the earliest expression of this doctrine and the term tathāgatagarbha itself seems to have been coined by this very sūtra. In this paper I intend to introduce the textual history and doctrinal content of the TGS and offer some speculations concerning the possible motivations lying behind its compilation. By pointing out some interesting parallels concerning the structure and formulations in the Saddharmapuṇḍarīkasūtra (SP), I shall then suggest that the SP and the TGS carry a similar compositional line. Finally, I shall determine the position and role of the TGS in Mahāyāna Buddhism as a sūtra presupposing the doctrine of the SP and providing its metaphysical foundation. (Zimmermann, introductory remarks, 143–44)

Notes

1. Jikidō Takasaki 高崎直道, Nyoraizō shisō no keisei (Formation of the Tathāgatagarbha Theory), Tokyo 1974 (Shunjū-sha): pp. 40–68.
Zimmermann, Michael. "The Tathāgatagarbhasūtra: Its Basic Structure and Relation to the Lotus Sūtra." In Vol. 2, Annual Report of the International Research Institute for Advanced Buddhology at Soka University for the Academic Year 1998, edited by Yuichi Kajiyama, 143–68. International Research Institute for Advanced Buddhology, Soka University, 1999.
Book
The Teaching on the Great Compassion of the Tathāgata: Tathāgatamahākaruṇānirdeśa (Burchardi, A.)
The Teaching on the Great Compassion of the Tathāgata opens with the Buddha presiding over a large congregation of disciples at Vulture Peak. Entering a special state of meditative absorption (samādhi), he magically displays a pavilion in the sky, attracting a vast audience of divine and human Dharma followers. At the request of the bodhisattva Dhāraṇīśvararāja, the Buddha gives a discourse on the qualities of bodhisattvas, which are specified as bodhisattva ornaments, illuminations, compassion, and activities. He also teaches about the compassionate awakening of tathāgatas and the scope of a tathāgata’s activities. At the request of a bodhisattva named Siṃhaketu, Dhāraṇīśvararāja then gives a discourse on eight dhāraṇīs, following which the Buddha explains the sources and functions of a dhāraṇī known as the jewel lamp. As the text concludes, various deities and Dharma protectors praise the sūtra’s qualities and vow to preserve and protect it in the future, and the Buddha entrusts the sūtra and its propagation to Dhāraṇīśvararāja. (Source: 84000: Translating the Words of the Buddha)
Burchardi, Anne, trans. The Teaching on the Great Compassion of the Tathāgata (Tathāgatamahākaruṇānirdeśa). 84000: Translating the Words of the Buddha, 2020. https://read.84000.co/translation/toh147.html.
Audio
The Three Nature (Trisvabhāva) Theory in the Yogācāra Texts of the Five Maitreya Works
This presentation will address the influences of the Tathāgatagarbha (“buddha nature”) model of reality in the three Yogācāra texts of the Maitreya Works (i.e., the Mahāyānasūtrālaṃkāra, Madhyāntavibhāga, and Dharmadharmatāvibhāga). It will be argued that the integration of a particular understanding of buddha nature contributes to remedy the flaws Yogācāra has in the eyes of Mādhyamikas, namely that a considerable group of sentient beings is completely cut off from liberation, and that a dependently arising mind exists on the level of ultimate truth.
      Prof. Dr. Klaus-Dieter Mathes is a professor of Tibetan and Buddhist Studies at the University of Vienna. His research interests include the Indian origin of the Tibetan Mahāmudrā traditions, buddha nature and the Tibetan gzhan stong tradition. He spoke with students at RYI on April 3, 2018. (Source Accessed Aug 13, 2020)
Mathes, Klaus-Dieter. "The Three Nature (Trisvabhāva) Theory in the Yogācāra Texts of the Five Maitreya Works." Recorded April 3, 2018 at Rangjung Yeshe Institute, Nepal. Audio, 1:23:42. https://soundcloud.com/rangjung-yeshe-institute/prof-dr-klaus-dieter-mathes-the-three-nature-trisvabhava-theory-in-the-yogacara-texts.
Article
The Womb of the Tathāgata or Buddhist Monism
Ahmad, Zahiruddin. "The Womb of the Tathāgata or Buddhist Monism." Journal of The Oriental Society of Australia 15/16 (1983–84): 27–44.
Ahmad, Zahiruddin. "The Womb of the Tathāgata or Buddhist Monism." Journal of The Oriental Society of Australia 15/16 (1983–84): 27–44.
PhD Diss
Grosnick, W.: 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 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)
Grosnick, William. "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." PhD diss., University of Wisconsin-Madison, 1979.
PhD Diss
Sy, N.: Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra
Abstract

Buddhism, as a religion arose in ancient India and developed in various parts of the world, aims at the unique goal that is providing welfare and happiness for human beings. The real happiness brought to mankind by Buddhism is not a satisfaction of self-requirement, but a spiritual benefit coming from enlightenment of the absolute truth, emancipation of the ego of things and persons, and free from the hindrances of passion and ignorance. Buddhism that is mainly based on teachings of the Buddha delivered at different places on different occasions continues to develop and adapt to the new challenges in the form of thought, different cultures, religions, customs and tradition of the people wherever it went. However, all the Buddha’s teachings originate in the enlightenment of the Buddha.
      All traditions of Buddhism accept that the Buddha attained enlightenment through stages of meditation that led to the Buddhahood endowed with transcendent wisdom and compassion. According to some Mahāyāna scriptures, the Buddhahood is nothing other than the Buddhanature which is the inherent essence within all beings. The doctrine of the Buddha-nature presented in several Mahāyāna scriptures of the so-called Tathāgatagarbha literature was formed in about the third century CE. There is no evidence that the doctrine of Buddha-nature formed a school in India like the Śūnyatā (Emptiness) of the Mādhyamika or the Vijñaptimātratā (Consciousness-only) of the Yogācāra School, but the Buddha-nature plays an important role in the religious life of Mahāyāna Buddhism in the East and Southeast Asian countries because it provides a faith of the permanence and immortality due to a declaration that all sentient beings possess the innate Buddha-nature and have a potentiality of becoming the Buddhas.
      Although most of the followers of Mahāyāna Buddhism believe the doctrine of the Buddha-nature and constantly try their best endeavor to attain the goal of Buddhahood, there were a lot of opinions that criticize the doctrine of the Buddha-nature by asserting that it is not Buddhist because this idea of the Buddha-nature seems to be akin to the permanent Self (ātman/brahman) presented in the Vedānta of Brahmanism. Conversely, according to some other scholars, the Buddha nature or Tathāgatagarbha referred in some Mahāyāna Sūtras does not represent a substantial self or ego; it is rather a positive language to express the thought of śūnyatā and to represent the potentiality of realizing the Buddhahood through Buddhist practices. Modern scholars today fall into an unending discussion about the similarity or difference between the Buddha-nature and Brahman but no one compares the date of these doctrines. Therefore, the purpose of this thesis is an attempt to clarify the Buddhist orthodoxy of the doctrine of the Buddha-nature through chronological comparison of the date of Buddha-nature with that of Brahman. Based on the Laṅkāvatārasūtra and other scriptures, the work attempt to elucidate that the Buddhist thought of the Buddha-nature had existed prior the Vedāntic thought of Brahman. Indeed, the thesis shows that while the doctrine of the Buddha-nature had come into existence in the third century CE in the Tathāgatagarbha literature, the Vedāntic doctrine of Brahman appeared for the first time in the sixth century CE. Consequently, although the Buddha-nature is closely akin to Brahman/ātman of the Vedānta, the doctrine of the Buddha-nature is originally a thought of Buddhism. For this reason, the writer chose the topic entitled “Thought of Buddha-nature as Depicted in the LaṅkāvatāraSūtra” for the Ph.D. thesis.
Study on the Buddha-nature is a task which cannot be carried out without the important texts, teachings, practices and historical movements of Buddhism. This study is mainly based upon the Laṅkāvatārasūtra, a Buddhist text of the later period of the Tathāgatagarbha literature, in which the thought of the Buddha-nature is depicted in relationship with most of the Mahāyāna concepts such as the Buddhatā, Tathāgatagarbha, Ālayavijñāna, Dharmakāya, Mind-only, etc. Especially, the Laṅkāvatārasūtra emphasizes the practice of self-realization and sudden enlightenment of the Buddha-nature. It is also said that the Sūtra was handed down by Bodhidharma to his heir disciple Hui-ke 慧可 as the proof of enlightenment in Chan (Zen) Buddhism.
      This thesis is an attempt to investigate and criticize the philosophical and religious thought of the Buddha-nature as depicted in the Laṅkāvatārasūtra. In so doing, we have taken into consideration the following principle themes:

      1. Evolution of the Buddha-nature Concept
      2. The Buddha-nature in the Tathāgatagarbha Literature
      3. The Laṅkāvatārasūtra and Hindu Philosophy
      4. The Thought of Buddha-nature in the Laṅkāvatārasūtra
      5. The Practice of Buddha-Nature in the Laṅkāvatārasūtra
      6. Further Development of the Concept of Buddha-nature in
          China

      Structurally, therefore, excluding the introduction and conclusion, the thesis consists of six major chapters in accordance with the above six main themes respectively.
Sy, Nguyen Dac. "Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra." PhD diss., University of Delhi, 2012. https://shodhganga.inflibnet.ac.in/handle/10603/28355.
PhD Diss
Lee, S.: Toward a New Paradigm of East Asian Yogācāra Buddhism: Taehyŏn (ca. 8th Century CE), a Korean Yogācāra Monk, and His Predecessors
Abstract

This dissertation seeks to locate the place of Taehyŏn 大賢(ca. 8th century CE), a Silla Korean Yogācāra monk, within the broader East Asian Buddhist tradition. My task is not confined solely to a narrow study of Taehyŏn’s thought and career, but is principally concerned with understanding the wider contours of the East Asian Yogācāra tradition itself and how these contours are reflected in Taehyŏn’s extant oeuvre. There are problems in determining Taehyŏn's doctrinal position within the traditional paradigms of East Asian Yogācāra tradition, that is, the bifurcations of Tathāgatagarbha and Yogācāra; Old and New Yogācāra; the One Vehicle and Three Vehicles; and the Dharma Nature and Dharma Characteristics schools. Taehyŏn's extant works contain doctrines drawn from across these various divides, and his doctrinal positions therefore do not precisely fit any of these traditional paradigms. In order to address this issue, this dissertation examines how these bifurcations originated and evolved over time, across the geographical expanse of the East Asian Yogācāra tradition. The chapters of the dissertation discuss in largely chronological order the theoretical problems involved in these bifurcations within Yogācāra and proposes possible resolutions to these problems, by focusing on the works of such major Buddhist exegetes as Paramārtha (499-569), Ji 基 (632-682), Wŏnhyo 元曉 (617-686), Fazang 法藏(643-712), and, finally, Taehyŏn.
Lee, Sumi. "Toward a New Paradigm of East Asian Yogācāra Buddhism: Taehyŏn (ca. 8th Century CE), a Korean Yogācāra Monk, and His Predecessors." PhD diss., University of California, Los Angeles, 2014. https://escholarship.org/uc/item/74h5d0nv#main.
Article
Towards an Understanding of Tathāgatagarbha Interpretation in Tibet with Special Reference to the Ratnagotravibhāga
This essay seeks to highlight a number of the complexities underlying the hermeneutical process of tathāgatagarbha interpretation in Tibet based on the Ratnagotravibhāga (henceforth: RGV). This is followed by an overview of literature that might help illuminate this field, by providing a provisional list of Tibetan commentaries explicitly based on the Ratnagotravibhāga.
Burchardi, Anne. "Towards an Understanding of Tathāgatagarbha Interpretation in Tibet with Special Reference to the Ratnagotravibhāga." In Religion and Secular Culture in Tibet, edited by Henk Blezer with the assistance of Abel Zadoks, 59–77. Proceedings of the Ninth Seminar of the International Association of Tibetan Studies, Leiden 2000. Brill’s Tibetan Studies Library 2/2. Leiden: Brill, 2002.
Book
Treatise on Awakening Mahāyāna Faith
Dasheng qixin lun, or Treatise on Awakening Mahāyāna Faith has been one of the most important texts of East Asian Buddhism since it first appeared in sixth-century China. It outlines the initial steps a Mahāyāna Buddhist needs to take to reach enlightenment, beginning with the conviction that the Mahāyāna path is correct and worth pursuing. The Treatise addresses many of the doctrines central to various Buddhist teachings in China between the fifth and seventh centuries, attempting to reconcile seemingly contradictory ideas in Buddhist texts introduced from India. It provided a model for later schools to harmonize teachings and sustain the idea that, despite different approaches, there was only one doctrine, or Dharma. It profoundly shaped the doctrines and practices of the major schools of Chinese Buddhism: Chan, Tiantai, Huayan, and to a lesser extent Pure Land. It quickly became a shared resource for East Asian philosophers and students of Buddhist thought. Drawing on the historical and intellectual contexts of Treatise's composition and paying sustained attention to its interpretation in early commentaries, this new annotated translation of the classic, makes its ideas available to English readers like never before. The introduction orients readers to the main topics taken up in the Treatise and gives a comprehensive historical and intellectual grounding to the text. This volume marks a major advance in studies of the Treatise, bringing to light new interpretations and themes of the text. (Source: Oxford University Press)
Jorgensen, John, Dan Lusthaus, John Makeham, and Mark Strange, eds. and trans. Treatise on Awakening Mahāyāna Faith. New York: Oxford University Press, 2019.
Book
Tsung-mi and the Sinification of Buddhism
This study of Tsung-mi is part of the Studies in East Asian Buddhism series. Author Peter Gregory makes extensive use of Japanese secondary sources, which complements his work on the complex Chinese materials that form the basis of the study. (Source: University of Hawai'i Press)
Gregory, Peter N. Tsung-mi and the Sinification of Buddhism. Kuroda Studies in East Asian Buddhism 16. Honolulu: University of Hawai'i Press, 2002. First Published 1991 by Princeton University Press.
Article
Two Short Glosses on Yogācāra Texts by Vairocanarakṣita
No abstract given. Here are the first relevant paragraphs:

In Giuseppe Tucci’s collection of Sanskrit manuscripts and photographed materials, a set of positive prints of texts filmed at Ñor monastery contains a codex unicus of Vairocanaraksita’s (fl. 11th/12th century) Yogācāra/Tathāgatagarbha commentarial works:

   1. Viṃśikāṭikāvivṛti (glosses on Vasubandhu’s Viṃśikāvṛtti and Vinītadeva’s Viṃśikāṭīkā);
   2. Triṃśikāṭīkāvivṛti (glosses on Sthiramati’s Triṃśikābhāṣya and Vinītadeva’s Triṃśikāṭīkā);
   3. Madhyāntavibhāgakatipayapadavivṛti (glosses on Vasubandhu’s Madhyāntavibhāgabhāṣya
       and Sthiramati’s Madhyāntavibhāgaṭīkā);
   4. Mahāyānottaratantraṭippaṇī (glosses on the Ratnagotravibhāgavyākhyā);
   5. *Sūtrālaṃkāravivṛti (glosses on Vasubandhu’s Sūtrālaṃkārabhāṣya)2 and
   6. *Dharmadharmatāvibhāgavivṛti (glosses on Vasubandhu’s Dharmadharmatāvibhāgavṛtti).3

      V. Gokhale (1978) was the first to study these works, using Saṅkṛtyāyana’s negatives and the prints made from them, which have been preserved in Patna. He reported titles of the six works, without, however, going into detail because of the poor quality of the images. Subsequently the details of the works remained unknown for a long time, and no complete editions have been published. To be sure, Zuiryū Nakamura edited the text of folios 9v2–14v7 of the Mahāyānottaratantraṭippaṇī (the text of folios 15r1–17r5 remains to be edited);4 and Mathes in his translation of the Dharmadharmatāvibhāgavṛtti referred to some sentences from the *Dharmadharmatāvibhāgavivṛti.5 I myself also edited a small portion of the *Sūtrālaṃkāravivṛti.6
      The present paper contains an editio princeps of the Viṃśikāṭīkāvivṛti and *Dharmadharmatāvibhāgavivṛti. Critical editions of the other three works are under preparation: Francesco Sferra is preparing a critical edition of the Madhyāntavibhāgakatipayapadavivṛti, and I am preparing critical editions of the Mahāyānottaratantraṭippaṇī, the Triṃśikāṭīkāvivṛti and the *Sūtrālaṃkāravivṛti for publication. (Kano, introduction, 343-44)

Notes:

1. [From title] I am grateful to Prof. Francesco Sferra and Prof. Harunaga Isaacson for a number of text-critical suggestions, and Prof. Lambert Schmithausen for permitting me to use his preliminary handwritten transcription of Vairocanarakṣita’s *Dharmadharmatāvibhāgavivṛti, and also for his very valuable suggestions concerning that text. I am indebted, too, to Mrs. Bärbel Mund of Niedersächsische Staats- und Universitätsbibliothek Göttingen for giving me the permission to use photographic images of the Göttingen Collection, to Dr. Diwakar Acharya for his help with deciphering barely legible letters in the manuscript, to Prof. Toru Yagi for his very valuable suggestions regarding Vairocanarakṣita’s grammatical explanations, to Dr. Martin Delhey, Dr. Kengo Harimoto and Dr. Koichi Takahashi for reading my draft and making many valuable suggestions, and to Prof. Robert Kritzer and Philip Pierce for their English proofreading.
2. The title of the work is not ascertainable from the colophon: sūtrālaṃkāraḥ samāptaḥ II II kṛtiḥ paṇḍitavairocanarakṣitapādānaṃ II II. Other possible Sanskrit titles are Sūtrālaṃkāravivṛti, Sūtrālaṃkārakatipayapadavivṛti, or Sūtrālaṃkāraṭippaṇī.
3. The title of the work is not ascertainable from the colophon: dharmadharmatāvibhā[gaḥ]. The two illegible akṣaras after °vibhā in the bottom margin are probably gaḥ. Cf. the colophon to the *Sūtrālaṃkāravivṛti. One might expect something like Dharmadharmatāvibhāgavivṛti, Dharmadharmatāvibhāgakatipayapadavivṛti (as suggested by Gokhale 1978: 638), or Dharmadharmatāvibhāgaṭippaṇī. In Kano 2005: 142, I referred to this work under the title “Dharmadharmatāvibhā[gaṭīkā],” supplying the three akṣaras enclosed by square brackets. However, in view of its scope, it can hardly be a ṭīkā, a type of commentary typically more extensive in nature.
4. For his edition, see Nakamura 1985. For studies of this text, see Nakamura 1980, 1982, 1992. Unfortunately, Nakamura’s edition contains many errors (around 190). It is remarkable that his edition shares some notable errors with Jagdishwar Pandey’s modern transcription preserved at Göttingen under the shelf-mark Xc14/90 (which contains a transcription of the full text of the Mahāyānottaratantraṭippaṇī); we can deduce that one of the two was made on the basis of the other. In my unpublished dissertation (Kano 2006b), I have critically edited the whole text of the Mahāyānottaratantraṭippaṇī and presented a list of corrections to Nakamura’s edition.
5. See Mathes 1996: 37, 115-135.

6. The text of folio 17r>sub>7–v6 of this work is edited in Kano 2006a: 92, n. 40.
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.
Book
What is Tathāgatagarbha: Buddha-Nature or Buddha Within?
This is a special issue of Acta Asiatica devoted to the topic of tathāgatagarbha. It contains articles by Akira Saitō, Kazuo Kano, Michael Zimmermann, Christopher V. Jones, and Masahiro Shimoda.
Saitō, Akira, ed. "What is Tathāgatagarbha: Buddha-Nature or Buddha Within?" Special Issue, Acta Asiatica 118 (2020).
Article
Wszechprzenikliwa podstawa oświecenia, czyli o formowaniu się koncepcji tathagatagarbhy
This article aims at providing an outlook on the possible origin of tathāgatagarbha theory with a special reference to its relation to the soteriological and formal solutions found in the Saddharmapuṇḍarīka-sūtra and Avataṃsaka-sūtra. Through comparative textual analysis, the first work of this tradition, Tathāgatagarbha-sūtra, is shown as a text providing a metaphysical foundation for the postulate of universal Buddhahood posited by the Lotus Sutra. The realization of this postulate was possible through the implementation of 'Buddha-wisdom' (tathāgatajñāna) — a quality intrinsic to all living beings, which comes from the Tathāgata's all-encompassing compassion — taken from the "Manifestation of the Tathāgata" chapter of Avataṃsaka. By combining these influences the Tathāgatagarbha-sūtra is presented as a culmination of an important soteriological trend of the early Mahāyāna, and at the same time the starting point for an influential 'buddha-nature' tradition. (Source accessed June 26, 2020)
Zapart, Jarosław. "Wszechprzenikliwa podstawa oświecenia, czyli o formowaniu się koncepcji tathagatagarbhy" (The All-Pervading Foundation of Enlightenment: Early Developments of Tathāgatagarbha Teachings). Polish Journal of the Arts and Culture 1, no. 1 (2012): 127–48. https://depot.ceon.pl/bitstream/handle/123456789/2724/JZ_-_O_formowaniu_tg.pdf?sequence=1&isAllowed=y
PhD Diss
Keng, C.: Yogâcāra Buddhism Transmitted or Transformed? Paramārtha (499–569) and His Chinese Interpreters
Abstract

This dissertation argues that the Yogâcāra Buddhism transmitted by the Indian translator Paramârtha (Ch. Zhendi 真諦) underwent a significant transformation due to the influence of his later Chinese interpreters, a phenomenon to which previous scholars failed to paid enough attention.
      I begin with showing two contrary interpretations of Paramârtha's notion of jiexing 解性. The traditional interpretation glosses jiexing in terms of "original awakening" (benjue 本覺) in the Awakening of Faith and hence betrays its strong tie to that text. In contrast, a contrary interpretation of jiexing is preserved in a Dunhuang fragment Taishō No. 2805 (henceforth abbreviated as T2805).
      The crucial part of this dissertation consists in demonstrating that T2805 and the Awakening of Faith represent two competing lineages of the interpreters of Paramârtha. The first clue is that modern scholars have voiced objection to the traditional attribution of the Awakening of Faith to Paramârtha. In addition, I discovered that striking similarities exist between T2805 and Paramârtha's corpus with respect to terminology, style of phrasing, and doctrine. I further draw attention to the historical testimonies about two different doctrinal views held by Paramârtha's interpreters. Therefore, I argue that there were two lineages in the name of Paramârtha's disciples around 590 CE: the indirect lineage interpreted Paramârtha through the lens of the Awakening of Faith; and the direct lineage—represented by T2805—preserved Paramârtha's original teachings but died out prematurely. Later Chinese Buddhist tradition mistakenly regards the indirect lineage as Paramârtha's true heir and attributes the Awakening of Faith to Paramârtha.
      This implies that Paramârtha may have agreed with Xuanzang 2T5c (600–664) much more than scholars used to assume. For example, Xuanzang's characterization of the notion of "aboriginal uncontaminated seeds" looks very similar to how Paramârtha depicts jiexing. It also implies that we should distinguish the strong sense of the notion of "tathāgatagarbha" in the Awakening of Faith from its weak sense. The fact that even Vasubandhu endorses the weak sense of "tathāgatagarbha" strongly challenges the received wisdom that Yogâcāra and Tathāgatagarbha were two distinct and antagonistic trends of thought in India.
Keng, Ching. "Yogâcāra Buddhism Transmitted or Transformed? Paramārtha (499–569) and His Chinese Interpreters." PhD diss., Harvard University, 2009.
Article
Śrīmālādevīsiṃhanādanirdeśa
The Śrīmālādevīsiṃhanādanirdeśa (ŚSN; The Lion's Roar Teaching of Queen Śrīmālā) is one of the most famous Mahāyāna sūtras representative of the Tathāgatagarbha theory. In this sūtra, Queen Śrīmāla, who is the daughter of King Prasenajit of Śrāvasti and is married to King Yaśomitra of Ayodhyā, relates her understanding of the true doctrine (saddharma) to which the Lord Buddha listens and gives his affirmation. This sūtra employs the narrative of Queen Śrīmālā to express the Tathāgatagarbha theory that "although all beings are enmired in afflictions (kleśa), in essence they are the same as the Buddha, that is, all living beings dwell within the womb (garbha) of the Tathāgata (i.e., Buddha)." Since this sūtra, like the Vimalakīrtinirdeśasūtra, is being expounded by a layperson instead of the Buddha, it is representative of the non-monastic form of religion typical of Mahāyāna Buddhism, and historically enjoyed immense popularity in China and Japan.
      There are two Chinese translations of the sūtra: the Guṇabhadra (求那跋陀羅) version translated in A. D. 436 called the Shengman shizihou yicheng dafangbian fangguang jing 勝鬘師子吼一乘大方便方廣經, T. 353, vol. 12 <ŚSN (Ch.1)>); and the Bodhiruci (菩提流支) version of A. D. 710 called the Shengman furen hui (勝鬘夫人會, T. 310(48), vol. 11 <ŚSN(Ch.2)> ), which is the 48th sūtra of the Ratnakūṭa collection (Da bao ji jing 大寶積經) There is also a ninth century Tibetan translation called the 'Phags pa Iha mo dpal 'phren gi seṅ ge'i sgra śes bya ba theg pa chen po'i mdo <ŚSN(Tib.)>. The English translation by Alex and Hideko Wayman is based on the Chinese translation.'"`UNIQ--ref-00000095-QINU`"' Readers are referred to this work for more detailed information. There is also a great deal of research that has been done on this sūtra by Japanese scholars, which we will not touch upon here.
      The original version of this sūtra has been lost, and there are only a few fragmentary quotations in Sanskrit in the Ratnagotravibhāga and the Śikṣāsamuccaya. In The Schøyen Collection, however, I was able to discover three virtually complete folios that cover the final portion of the sūtra as well as another two fragments related to other sections. As the sūtra ends on the recto side of folio no. 392,'"`UNIQ--ref-00000096-QINU`"' the verso side of the same folio begins another sūtra which is the subject of the next report in this volume. In the following, I will introduce the above mentioned three folios and two fragments related to the ŚSN. (Matsuda, "Śrīmālādevīsiṃhanādanirdeśa," 65)
Matsuda, Kazunobu. "Śrīmālādevīsiṃhanādanirdeśa." In Vol. 1 of Buddhist Manuscripts, edited by Jens Braarvig, Jens-Uwe Hartmann, Kazunobu Matsuda, and Lore Sander, 65–76. Manuscripts in the Schøyen Collection 1. Oslo: Hermes Publishing, 2000. https://www.hermesbooks.no/bmsc-i
Term Variations
Key Term tathāgatagarbha
Topic Variation tathāgatagarbha
Tibetan དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་
Wylie Tibetan Transliteration de bzhin gshegs pa'i snying po
Devanagari Sanskrit तथागतगर्भ  ( tatagatagarbha)
Romanized Sanskrit tathāgatagarbha  ( tatagatagarbha)
Chinese 如来藏
Chinese Pinyin rúláizàng
Buddha-nature Site Standard English buddha-nature
Karl Brunnhölzl's English Term Heart of the Thus Gone One
Jeffrey Hopkin's English Term Tathāgata essence, matrix of a One-Gone-Thus
Alternate Spellings buddha-nature, buddha nature
Term Information
Usage Example Zimmerman, A Buddha Within, 2002, p 40:

Sanskrit: eṣā kulaputra dharmāṇāṁ dharmatā / utpādād vā tathāgatānām anutpādād vā sadaivaite sattvās tathāgatagarbhā iti / (Ratnagotravibhāgavyākhyā 73.11-12)

Tibetan: རིགས་ཀྱི་བུ་དག་འདི་ནི་ཆོས་རྣམས་ཀྱི་ཆོས་ཉིད་དེ། དེ་བཞིན་གཤེགས་པ་རྣམས་བྱུང་ཡང་རུང་མ་བྱུང་ཡང་རུང་། སེམས་ཅན་འདི་དག་ནི་རྟག་ཏུ་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ཡིན་

English: Son of good family, the True Nature (dharmatā) of the dharmas is this: whether or not tathāgatas appear in the world, all these sentient beings contain at all times a tathāgata.
Source Language Sanskrit
Basic Meaning Buddha-nature, literally the "womb/essence of those who have gone (to suchness)."
Has the Sense of The seed or essence of enlightenment. Tathāgata loosely translates as "one who has gone to a state of enlightenment," while garbha has the sense of "womb," "essence," and "embryo." Tathāgatagarbha thus suggests a potential or an innate buddhahood possessed by all sentient beings that is either developed or revealed when one attains enlightenment.
Did you know? "Buddha nature" is an English translation not of Tathāgatagarbha but of buddhadhātu, as well as of buddatā, tathatā, prakṛtivyadadāna, and other possible Sanskrit originals.
Related Terms sugatagarbha, Buddhadhātu, tathatā
Term Type Noun
Definitions
Karl Brunnhölzl Read more about Different Ways of Explaining the Meaning of Tathāgatagarbha by Karl Brunnhölzl.
Explanations of Tathāgatagarbha in Indian Texts
Tathāgatagarbha as the Emptiness That Is a Nonimplicative Negation
Tathāgatagarbha as Mind’s Luminous Nature
Tathāgatagarbha as the Ālaya-Consciousness
Tathāgatagarbha as a Sentient Being
Tathāgatagarbha as the Dharmakāya, Suchness, the Disposition, and Nonconceptuality
Tibetan Assertions on Tathāgatagarbha
Princeton Dictionary of Buddhism See page 897: In Sanskrit, variously translated as “womb of the tathāgatas,” “matrix of the tathāgatas,” “embryo of the tathāgatas,” “essence of the tathāgatas”; the term probably means “containing a tathāgatha.” It is more imprecisely interpreted as the “buddha-nature,” viz., the potential to achieve buddhahood that, according to some Mahāyāna schools, is inherent in all sentient beings.
Rangjung Yeshe Dictionary tathagata-essence, enlightened essence, buddha-nature
Muller's Digital Dictionary of Buddhism (DDB) 如來藏

Basic Meaning: womb of the Tathāgata

Senses:

(Skt. tathāgata-garbha). The matrix of the thus come one(s). An embryo that should become a Buddha, or the 'womb' where the Buddha-to-be is carried. An expression that refers to sentient beings as the full embodiment of the Buddhaʼs capability for existence. At the same time, in concrete terms, it is in the condition of being temporarily defiled by non-inherent factors, thus it cannot be called an actualized 'Buddha.' Therefore the term refers to the capability for becoming a tathāgata that is present in the minds of unenlightened sentient beings. The notion of tathāgatagarbha is usually described as first having been introduced in the Śrīmālā-sūtra 勝鬘經. It is true that the topic is broached in that text, but only at a late point, and it is not explained in any great detail. However, the tathāgatagarbha is taken up as a central theme in such texts as the Ratnagotravibhāga 寶性論, the Laṅkâvatāra-sūtra 楞伽經, the Awakening of Mahāyāna Faith 大乘起信論, etc. The tradition of thought and practice that developed around these texts, as well as in the writings and commentaries of Paramârtha 眞諦, co-existed and interacted with the streams of Yogâcāra that developed together in East Asia between the fifth and seventh centuries, and would end up becoming the predominant soteriological influence in East Asian schools such as Huayan, Tiantai, and Chan.

There are three meanings of the term tathāgatagarbha: (a) the meaning that the absolute body of the Tathāgata (dharma-kāya) is existent within all living creatures; (b) the meaning that the tathāgata as reality-nature (true thusness) is a whole without distinctions; (c) the meaning that the tathāgata exists within every living creature in a seed, or embryonic form. The Awakening of Mahāyāna Faith says: " tathāgata has the mind of sentient beings as matrix, the mind of sentient beings has the tathāgata as matrix, the mind of sentient beings has the multifarious virtues of the tathāgata as matrix. In addition to these three kinds of interpretation the tathāgatagarbha is called the 'mind of clear and pure reflection,' or the 'Dharma-body in a state of confusion.' " (起信論, T 1666.32.575c27). See 五種藏.

(Charles Muller; source(s): JEBD: Japanese-English Buddhist Dictionary (Daitō shuppansha) 225a/250)

Source Accessed April 30, 2018, http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?59.xml+id(%27b5982-4f86-85cf%27)
Tshig mdzod Chen mo [1370] sems can thams cad kyi rgyud la ye nas gnas pa'i gzhi rgyud bde bar gshegs pa'i snying po ngo bo stong pa rang bzhin gsal ba thugs rje kun khyab kyi bdag nyid can...
Wikipedia wikipedia:Buddha-nature
RigpaWiki rigpa:Buddha_nature
Other Definitions Womb of the tathagatas
Richard Barron:
Sutra context: tathagatagarbha or "buddha nature"
Dzogchen context: potential or heart essence that consitutes attaining (state of) suchness

“Containing the tathagatas”

“Womb”, “embryo”, “essence”, or “heart” (garbha) of the Thus Gone (tathāgata)
Synonyms Buddha-dhatu “The inherent potential of all sentient beings to achieve buddhahood.” - Princeton Dictionary, p. 151 Ch: 如来藏 J: busshō
Grammatical / Etymological Analysis “As for the meaning of the Sanskrit compound tathāgatagarbha, its first part (tathā) can be taken as either the adverb “thus” or the noun “thusness/suchness” (as a term for ultimate reality; many texts, among them the Uttaratantra, gloss tathāgatagarbha as “suchness”). The second part can be read either as gata (“gone”), or āgata (“come, arrived”; the Tibetan gshegs pa can mean both). However, in the term tathāgata, both meanings more or less come down to the same. Thus, the main difference lies in whether one understands a tathāgata as (a) a “thus-gone/thus-come one” or (b) “one gone/ come to thusness,” with the former emphasizing the aspect of the path and the latter the result. The final part of the compound—garbha—literally and originally means “embryo,” “germ,” “womb,” “the interior or middle of anything,” “any interior chamber or sanctuary of a temple,” “calyx” (as of a lotus), “having in the interior,” “containing,” or “being filled with.” At some point, the term also assumed the meanings of “core,” “heart,” “pith,” and “essence” (which is also the meaning of its usual Tibetan translation snying po).” - Karl Brunnhölzl, When the Clouds Part

ZIMMERMAN on Tathāgatagarbha

An interpretation of the meaning of the term tathāgatagarbha must, as a matter of course, start from the context in the TGS in which it originates. 52 The context is that of the withered lotuses with beautiful tathligatas sitting in the center of their calyxes (padmagarbha). In the same way that full-fledged tathāgatas sit in the flowers, so also, according to the siitra, are buddhas contained in living beings. 53 If living beings are said to contain a tathāgata, they should function as receptacles, and the compound tathāgatagarbha must accordingly be understood either as a bahuvrīhi in the sense of "containing a tathāgata" or as a tatpuruṣa meaning "store of a tathāgata." However, in order to reach an adequate interpretation of the compound, I need to preface some remarks on the term garbha, and then give an overview of the range of possible interpretations of the whole compound, in part offered by the texts which succeeded the TGS. 54

Concerning the term garbha, the Etymologisches Wörterbuch des Altindoarischen 55 provides us only with the two meanings "Mutterleib; Leibesfrucht, Embryo, Neugeborenes." It seems, however, that, starting from this biological background, garbha took on other, less specific senses, such as "the inside, middle, interior of anything, calyx (as of a lotus), ... any interior chamber, adytum or sanctuary of a temple &c." (MW), or, as Hara has shown for epic literature, "germ, seed, infant, child" and, by analogy with the vocable putra as the last member of a compound, even simply "member (of a family lineage)."56

Also familiar is the function of -garbha at the end of a bahuvrīhi compound,

indicating that the prior member(s) of the compound is/are contained in the subject the compound refers to.57 Especially in the last case it is difficult to judge how far a biological, embryonic shade of meaning was still felt, that is, to what degree -garbha had become a purely grammatical unit used at the time our siitra came into existence to express a relation of inclusion void of any strong lexical connotations. However, the original embryo-related meaning of garbha did not completely fade out in later centuries; indeed garbha even became associated with the semantic field of "offspring." This suggests that the grammatical application of -garbha never became totally free of the underlying idea of an embryo still in need of development in a nurturing, womb-like container, if the context in question was susceptible of such a nuance. (Source: Michael Zimmerman, A Buddha Within, 2002, pages 40–41).
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