The doctrine of buddha-nature in Indian Buddhism
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Topic: The doctrine of buddha-nature in Indian Buddhism
Books
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.
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.;A Buddha Within: The Tathāgatagarbhasūtra;Tathāgatagarbhasūtra;History of buddha-nature in India;The doctrine of buddha-nature in Indian Buddhism;tathāgatagarbha;Textual study;Michael Zimmermann; A Buddha Within: The Tathāgatagarbhasūtra;The Earliest Exposition of the Buddha-Nature Teaching in India
A Distant Mirror
In this book, an international team of fourteen scholars investigates the Chinese reception of Indian Buddhist ideas, especially in the sixth and seventh centuries. Topics include Buddhist logic and epistemology (pramāṇa, yinming); commentaries on Indian Buddhist texts; Chinese readings of systems as diverse as Madhyamaka, Yogācāra and tathāgatagarbha; the working out of Indian concepts and problematics in new Chinese works; and previously under-studied Chinese evidence for developments in India. The authors aim to consider the ways that these Chinese materials might furnish evidence of broader Buddhist trends, thereby problematizing a prevalent notion of “sinification”, which has led scholars to consider such materials predominantly in terms of trends ostensibly distinctive to China. The volume also tries to go beyond seeing sixth- and seventh-century China primarily as the age of the formation and establishment of the Chinese Buddhist “schools”. The authors attempt to view the ideas under study on their own terms, as valid Buddhist ideas engendered in a rich, “liminal” space of interchange between two large traditions. (Source: Hamburg University Press)
Lin, Chen-kuo, and Michael Radich, eds. A Distant Mirror: Articulating Indic Ideas in Sixth and Seventh Century Chinese Buddhism. Hamburg Buddhist Studies 3. Hamburg: Hamburg University Press, 2014. https://hup.sub.uni-hamburg.de/volltexte/2014/146/pdf/HamburgUP_HBS03_LinRadich_Mirror.pdf.
Lin, Chen-kuo, and Michael Radich, eds. A Distant Mirror: Articulating Indic Ideas in Sixth and Seventh Century Chinese Buddhism. Hamburg Buddhist Studies 3. Hamburg: Hamburg University Press, 2014. https://hup.sub.uni-hamburg.de/volltexte/2014/146/pdf/HamburgUP_HBS03_LinRadich_Mirror.pdf.;A Distant Mirror;Dasheng qixin lun;Two Truths;Yogācāra;Vajracchedikāprajñāpāramitāsūtra;*Amalavijñāna;The doctrine of buddha-nature in Early Buddhism;The doctrine of buddha-nature in Indian Buddhism;A Distant Mirror: Articulating Indic Ideas in Sixth and Seventh Century Chinese Buddhism
Buddhist Philosophy and Meditation Practice
This publication presents the academic papers presented at the 2nd International Association of Buddhist Universities Conference which took place at Mahachulalongkornraja-
vidyalaya University in Wang Noi, Ayutthaya, Thailand, in 2012. The theme of this large conference was "Buddhist Philosophy and Meditation Practice" and it brought together over 33 Buddhist studies scholars. Of particular relevance to the topic of buddha-nature is Tadeuz Skorupki's paper, "Consciousness and Luminosity in Indian and Tibetan Buddhism" (43–64).
vidyalaya University in Wang Noi, Ayutthaya, Thailand, in 2012. The theme of this large conference was "Buddhist Philosophy and Meditation Practice" and it brought together over 33 Buddhist studies scholars. Of particular relevance to the topic of buddha-nature is Tadeuz Skorupki's paper, "Consciousness and Luminosity in Indian and Tibetan Buddhism" (43–64).
Dhammasami, Khammai, Padmasiri de Silva, Sarah Shaw, Dion Peoples, Jamie Cresswell, and Toshiichi Endo, eds. Buddhist Philosophy and Meditation Practice: Academic Papers Presented at the 2nd IABU Conference, Mahachulalongkornrajavidyalaya University, Main Campus, Wang Noi, Ayutthaya, Thailand. Ayutthaya, Thailand: Mahachulalongkornrajavidyalaya University, 2012. http://btmar.org/files/pdf/buddhist_philosophy_and_meditation_practice.pdf.
Dhammasami, Khammai, Padmasiri de Silva, Sarah Shaw, Dion Peoples, Jamie Cresswell, and Toshiichi Endo, eds. Buddhist Philosophy and Meditation Practice: Academic Papers Presented at the 2nd IABU Conference, Mahachulalongkornrajavidyalaya University, Main Campus, Wang Noi, Ayutthaya, Thailand. Ayutthaya, Thailand: Mahachulalongkornrajavidyalaya University, 2012. http://btmar.org/files/pdf/buddhist_philosophy_and_meditation_practice.pdf.;Buddhist Philosophy and Meditation Practice;Buddha-nature as Luminosity;Doctrine;Consciousness;Meditation;The doctrine of buddha-nature in Tibetan Buddhism;The doctrine of buddha-nature in Indian Buddhism;Buddhist Philosophy and Meditation Practice: Academic Papers Presented at the 2nd IABU Conference, Mahachulalongkornrajavidyalaya University, Main Campus, Wang Noi, Ayutthaya, Thailand
Early Ch'an in China and Tibet
Ch'an (Zen) Buddhism was popularized in the West by writers such as D.T. Suzuki and Alan Watts as a kind of 'romantic abstraction' outside of history. The papers in this volume, originally presented at a unique conference sponsored by U.C. Berkeley and the San Francisco Zen Center, go a long way
towards revealing the complex historical development of Ch'an theory and practice both in China and Tibet.
The papers on China reveal Ch' an not as a single line of transmission from Bodhidharma, but as a complex of contending and even hostile factions. Furthermore, the view which sees Ch'an as the sinicization of Buddhism through Taoism is questioned through an examination of the Taoism that was actually prevalent during the establishment of Ch' an
in China.
The papers on Tibet take us to the heart of the controversies surrounding the origins of Buddhism in that country, based on exciting research into the
Tunhuang materials, the indigenous rDzogs-chen system, and the 'Sudden vs. Gradual Enlightenment' controversy.
Of particular note in this volume is the inclusion of several translations of papers by noted Japanese scholars who have led the way in this type of research,
Lai, Whalen, and Lewis R. Lancaster, eds. Early Ch’an in China and Tibet. Berkeley Buddhist Studies Series 5. Berkeley, CA: Asian Humanities Press, 1983.
Lai, Whalen, and Lewis R. Lancaster, eds. Early Ch’an in China and Tibet. Berkeley Buddhist Studies Series 5. Berkeley, CA: Asian Humanities Press, 1983.;Early Ch'an in China and Tibet;Zen - Chan;The doctrine of buddha-nature in Indian Buddhism;The doctrine of buddha-nature in Chinese Buddhism;Early Ch'an in China and Tibet
Nyoraizō to Busshō
This book is part of a 10-volume "Series on Mahayana Buddhism" published between 2011 and 2014. The series consists of the contributions of over seventy authors from Japan and other countries. Mahayana Buddhism is an ideological movement that came into existence in the early years of the first millennium CE through the inheritance of the teachings of Buddhism as developed by the Buddha in India in the fifth century BCE, as well as through the development of new sutras both during and since that time. Throughout the following several hundred years, Mahayana Buddhism played a major role in deepening the development of Buddhist thought, particularly regarding epistemology and ontology. Tathāgatagarbha and Buddha nature, the themes of this book, are ideas developed in the final stages of Mahayana Buddhism, which had a significant effect on the formation of Buddhist thought in East Asia and Tibet. Especially in China, Mahayana Buddhism has received attention for both merging with the philosophy of Huayan Buddhism and for affecting the theoretical form of Neo-Confucianism, as well as for providing theoretical support for the leaders of the Xinhai Revolution.
Tathāgatagarbha and Buddha nature are technical terms that indicate the existence of the true nature of the Buddha or Tathāgata who has attained enlightenment through totally unclouded insight (prajñā), within all living things, though these living things may be covered with the impurity of worldly desire and be seemingly incapable of attaining enlightenment. In essence, these terms refer to the fact that the Buddha or Tathāgata resides within the nature of all living things. The notions of Tathāgatagarbha and Buddha nature make assertions about the nature of enlightenment or salvation for living things still trapped in an unenlightened condition of suffering. They do so from the ideological position of those Tathāgatas or Buddhas who have already realized truth and been released from suffering and unenlightenment. These ideas are expressed as a kind of theodicy and soteriology, as they deal with the challenge of how super-temporal, absolute truth appears at a historical or personal level. Ideas that originate in the mature period of the history of an ideology produce higher-level notions that allow concepts born in various contexts in the previous history of the ideology to coexist. The ideas of Tathāgatagarbha and Buddha nature, which point to the Tathāgata or Buddha that dwells within all living things, encompass both all living things and Tathāgata, and so exist at a higher conceptual level than either.
There are two foundations of the ideas of Tathāgatagarbha and Buddha nature, which simultaneously problematize both unenlightenment and enlightenment: the features of soteriology in general religious thought, and the view of truth that is unique to Buddhism. Soteriology, as conceived of in general religious thought, considers the world in a dualistic fashion, as being split into the world of humanity and the world of gods, the world of suffering and the world of liberation, the endless cycle of life and death (samsara) and supreme enlightenment (nirvana). On the one hand is a relative, limited, and impermanent world, and on the other an absolute, infinite, and eternal world. The movement from the former aspect to the latter is not ceaseless but, rather, requires a change in the dimension of our existence, such as religious conversion or enlightenment. The experience of the individual transforms the aspect of the world, which formerly appeared as a single layer, thus exposing its mysterious and unseen facets. In contrast to many religions, which end their exposition at this point, Mahayana Buddhism takes the appearance of this duality itself as a subjective experience and seeks to reach the point at which both aspects ultimately become indistinguishable. The scenery of this world as seen from the world of libreration, worldly desire purified by enlightenment, Samsara illuminated by nirvana are all accepted as they are, without the necessity of any negation or denial. The duality of the world is therefore overcome, and a higher-level equality emerges that still acknowledges individual differences. (Source Accessed June 29, 2020)
Tathāgatagarbha and Buddha nature are technical terms that indicate the existence of the true nature of the Buddha or Tathāgata who has attained enlightenment through totally unclouded insight (prajñā), within all living things, though these living things may be covered with the impurity of worldly desire and be seemingly incapable of attaining enlightenment. In essence, these terms refer to the fact that the Buddha or Tathāgata resides within the nature of all living things. The notions of Tathāgatagarbha and Buddha nature make assertions about the nature of enlightenment or salvation for living things still trapped in an unenlightened condition of suffering. They do so from the ideological position of those Tathāgatas or Buddhas who have already realized truth and been released from suffering and unenlightenment. These ideas are expressed as a kind of theodicy and soteriology, as they deal with the challenge of how super-temporal, absolute truth appears at a historical or personal level. Ideas that originate in the mature period of the history of an ideology produce higher-level notions that allow concepts born in various contexts in the previous history of the ideology to coexist. The ideas of Tathāgatagarbha and Buddha nature, which point to the Tathāgata or Buddha that dwells within all living things, encompass both all living things and Tathāgata, and so exist at a higher conceptual level than either.
There are two foundations of the ideas of Tathāgatagarbha and Buddha nature, which simultaneously problematize both unenlightenment and enlightenment: the features of soteriology in general religious thought, and the view of truth that is unique to Buddhism. Soteriology, as conceived of in general religious thought, considers the world in a dualistic fashion, as being split into the world of humanity and the world of gods, the world of suffering and the world of liberation, the endless cycle of life and death (samsara) and supreme enlightenment (nirvana). On the one hand is a relative, limited, and impermanent world, and on the other an absolute, infinite, and eternal world. The movement from the former aspect to the latter is not ceaseless but, rather, requires a change in the dimension of our existence, such as religious conversion or enlightenment. The experience of the individual transforms the aspect of the world, which formerly appeared as a single layer, thus exposing its mysterious and unseen facets. In contrast to many religions, which end their exposition at this point, Mahayana Buddhism takes the appearance of this duality itself as a subjective experience and seeks to reach the point at which both aspects ultimately become indistinguishable. The scenery of this world as seen from the world of libreration, worldly desire purified by enlightenment, Samsara illuminated by nirvana are all accepted as they are, without the necessity of any negation or denial. The duality of the world is therefore overcome, and a higher-level equality emerges that still acknowledges individual differences. (Source Accessed June 29, 2020)
Shimoda, Masahiro, ed. Nyoraizō to Busshō (Tathāgatagarbha and Buddha Nature). Vol. 8 of Shirīzu Daijō Bukkyō (Series on Mahāyāna Buddhism). Tokyo: Shunjūsha, 2014.
Shimoda, Masahiro, ed. Nyoraizō to Busshō (Tathāgatagarbha and Buddha Nature). Vol. 8 of Shirīzu Daijō Bukkyō (Series on Mahāyāna Buddhism). Tokyo: Shunjūsha, 2014.;Nyoraizō to Busshō;Doctrine;The doctrine of buddha-nature in Indian Buddhism;The doctrine of buddha-nature in Chinese Buddhism;tathāgatagarbha;Nyoraizō to Busshō (Tathāgatagarbha and Buddha Nature)
On Being Buddha
What is it like to be a Buddha? Is there only one Buddha or are there many? What can Buddhas do and what do they know? Is there anything they cannot do and cannot know? These and associated questions were much discussed by Buddhist thinkers in India, and a complex and subtle set of doctrinal positions was developed to deal with them. This is the first book in a western language to treat these doctrines about Buddha from a philosophical and thoroughly critical viewpoint.
The book shows that Buddhist thinkers were driven, when theorizing about Buddha, by a basic intuition that Buddha must be maximally perfect, and that pursuing the implications of this intuition led them into some conceptual dilemmas that show considerable similarity to some of those treated by western theists. The Indian Buddhist tradition of thought about these matters is presented here as thoroughly systematic, analytical, and doctrinal.
The book's analysis is based almost entirely upon original sources in their original languages. All extracts discussed are translated into English and the book is accessible to nonspecialists, while still treating material that has not been much discussed by western scholars.
(Source: back cover)Griffiths, Paul J. On Being Buddha: The Classical Doctrine of Buddhahood. SUNY Series, Toward a Comparative Philosophy of Religions. Albany: State University of New York Press, 1994.
Griffiths, Paul J. On Being Buddha: The Classical Doctrine of Buddhahood. SUNY Series, Toward a Comparative Philosophy of Religions. Albany: State University of New York Press, 1994.;On Being Buddha;History of buddha-nature in India;The doctrine of buddha-nature in Indian Buddhism;Paul J. Griffiths;On Being Buddha: The Classical Doctrine of Buddhahood
Philosophy, Grammar, and Indology: Essays in Honour of Professor Gustav Roth
This book contains thirty-four essays written by eminent philosophers and indologists in honor of the erudite scholar of Indian studies, Professor Gustav Roth.
Prasad, Hari Shankar, ed. Philosophy, Grammar, and Indology: Essays in Honour of Professor Gustav Roth. Bibliotheca Indo-Buddhica Series 20. Delhi: Sri Satguru Publications, 1992.
Prasad, Hari Shankar, ed. Philosophy, Grammar, and Indology: Essays in Honour of Professor Gustav Roth. Bibliotheca Indo-Buddhica Series 20. Delhi: Sri Satguru Publications, 1992.;Philosophy, Grammar, and Indology: Essays in Honour of Professor Gustav Roth;The doctrine of buddha-nature in Indian Buddhism;Ratnagotravibhāga Mahāyānottaratantraśāstra; Philosophy, Grammar, and Indology: Essays in Honour of Professor Gustav Roth
Prajñāpāramitā, Indian "gzhan stong pas", and the Beginning of Tibetan gzhan stong
In the Tibetan Buddhist tradition, there is an ongoing debate about whether the gzhan stong system was "invented" by Tibetans, in particular by Dol po pa Shes rab rgyal mtshan (1292–1361), or whether there are Indian precursors of that view. Here, I will (1) discuss evidence for a number of typical positions of the gzhan stong system in several Indian texts, (2) provide a sketch of the transmission of the five works of Maitreya from India to Tibet and the beginning of a Tibetan gzhan stong tradition preceding Dol po pa, and (3) trace some typical gzhan stong assertions in a few early Tibetan works before Dol po pa that are considered by Tibetan writers as belonging to the gzhan stong system. (Brunnhölzl, introduction, 9)
Brunnhölzl, Karl. Prajñāpāramitā, Indian "gzhan stong pas", and the Beginning of Tibetan gzhan stong. Wiener Studien zur Tibetologie und Buddhismuskunde 74. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2011.
Brunnhölzl, Karl. Prajñāpāramitā, Indian "gzhan stong pas", and the Beginning of Tibetan gzhan stong. Wiener Studien zur Tibetologie und Buddhismuskunde 74. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2011.;Prajñāpāramitā, Indian "gzhan stong pas", and the Beginning of Tibetan gzhan stong;The doctrine of buddha-nature in Indian Buddhism;The doctrine of buddha-nature in Tibetan Buddhism;History of buddha-nature in India;History of buddha-nature in Tibet;gzhan stong;Karl Brunnhölzl; Prajñāpāramitā, Indian "gzhan stong pas", and the Beginning of Tibetan gzhan stong;Daṃṣṭrasena;Vasubandhu;Jagaddalanivāsin;Vimalamitra;Praśāstrasena;Mahājana;Ratnākaraśānti;Kun dga' grol mchog;Skyo ston smon lam tshul khrims
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.
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.
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.;The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna;tathāgatagarbha;ālayavijñāna;Yogācāra;Śrīmālādevīsūtra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Laṅkāvatārasūtra;The doctrine of buddha-nature in Indian Buddhism;The doctrine of buddha-nature in Chinese Buddhism;Buddha-nature as Emptiness;Buddha-nature as Luminosity;gotra;bīja;Brian Brown;The Buddha Nature: A Study of the Tathāgatagarbha and Ālayavijñāna
The Buddhist Self
A methodical examination of Indian teaching about the tathāgatagarbha (“Buddha-nature”) and foundational Buddhist teachings about 'not-self' (anātman). In 2021 The Buddhist Self was awarded the Toshihide Numata Book Award.
Jones, Christopher V. The Buddhist Self: On Tathāgatagarbha and Ātman. Honolulu: University of Hawai'i Press, 2020.
Jones, Christopher V. The Buddhist Self: On Tathāgatagarbha and Ātman. Honolulu: University of Hawai'i Press, 2020.;The Buddhist Self;History of buddha-nature in India;The doctrine of buddha-nature in Early Buddhism;The doctrine of buddha-nature in Indian Buddhism;ātman;anātman;tathāgatagarbha;Christopher V. Jones;The Buddhist Self: On Tathāgatagarbha and Ātman
Source Texts
Mahāmeghasūtra. (T. Sprin chen po'i mdo; C. Dafangdeng wuxiang jing/Dayun jing; J. Daihōdō musōkyō/Daiungyō; K. Taebangdǔng musang kyǒng/Taeun kyǒng 大方等無想經/大雲經). In Sanskrit, the "Great Cloud Sūtra"; it is also known in China as the Dafangdeng wuxiang jing. The Mahāmeghasūtra contains the teachings given by the Buddha to the bodhisattva "Great Cloud Secret Storehouse" (C. Dayunmizang) on the inconceivable means of attaining liberation, samādhi, and the power of dhāraṇīs. The Buddha also declares that tathāgatas remain forever present in the dharma and the saṃgha despite having entered parinirvāṇa and that they are always endowed with the four qualities of nirvāṇa mentioned in the Mahāparinirvāṇasūtra, namely, permanence, bliss, purity, and selfhood (see guṇapāramitā). The Mahāparinirvāṇasūtra's influence on the Mahāmeghasūtra can also be witnessed in the story of the goddess "Pure Light" (C. Jingguang). Having heard the Mahāparinirvāṇasūtra in her past life, the goddess is told by the Buddha that she will be reborn as a universal monarch (cakravartin). The sūtra is often cited for its prophecy of the advent of Nāgārjuna, as well as for its injunctions against meat-eating. It was also recited in order to induce rain. In China, commentators on the Mahāmeghasūtra identified the newly enthroned Empress Wu Zetian as the reincarnation of the goddess, seeking thereby to legitimize her rule. As Emperor Gaozong (r. 649–683) of the Tang dynasty suffered from increasingly ill health, his ambitious and pious wife Empress Wu took over the imperial administration. After her husband's death she exiled the legitimate heir Zhongzong (r. 683–684, 703–710) and usurped the throne. One of the many measures she took to gain the support of the people was the publication and circulation of the Mahāmeghasūtra. Two translations by Zhu Fonian and Dharmakṣema were available at the time. Wu Zetian also ordered the establishment of monasteries called Dayunsi ("Great Cloud Monastery") in every prefecture of the empire. (Source: "Mahāmeghasūtra." In The Princeton Dictionary of Buddhism, 500. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
Mahāmeghasūtra;tathāgatagarbha;History of buddha-nature in India;The doctrine of buddha-nature in Indian Buddhism;Surendrabodhi;lha dbang byang chub; Yeshe De;ཡེ་ཤེས་སྡེ་;ye shes sde;sna nam ye shes sde;zhang ban+de ye shes sde;སྣ་ནམ་ཡེ་ཤེས་སྡེ་;ཞང་བནྡེ་ཡེ་ཤེས་སྡེ་;Dharmakṣema;'phags pa sprin chen po zhes bya ba theg pa chen po'i mdo;འཕགས་པ་སྤྲིན་ཆེན་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།;Great Cloud Sūtra;Mahāmeghasūtra;महामेघसूत्र;འཕགས་པ་སྤྲིན་ཆེན་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Vairocanarakṣita: Mahāyānottaratantraśāstraṭippaṇī
One of only two extant Sanskrit commentaries to the Uttaratantra, the other being the pith instruction composed by Sajjana. However, this work seems to have not been translated into Tibetan and thus it had little, if any, influence on the development of the Tibetan exegesis of the Uttaratantra.
Mahāyānottaratantraśāstraṭippaṇī;The doctrine of buddha-nature in Indian Buddhism;Vairocanarakṣita;བཻ་རོ་ཙ་ན་རཀྵི་ཏ་;bai ro tsa na rak+Shi ta;rgyud bla ma'i tshig don rnam par 'grel pa;རྒྱུད་བླ་མའི་ཚིག་དོན་རྣམ་པར་འགྲེལ་པ་;A Commentary on the Meaning of the Words of the “Uttaratantra”;Mahāyānottaratantraśāstraṭippaṇī;महायानोत्तरतन्त्रशास्त्रटिप्पणी
Sajjana: Mahāyānottaratantraśāstropadeśa
One of only two extant Sanskrit texts that comment on the Uttaratantra, this highly original work by Sajjana presents a contemplative approach to Maitreya's treatise from an author that was the veritable source for the Tibetan exegetical traditions spawned by his students Ngok Loden Sherab and Tsen Khawoche.
Mahāyānottaratantraśāstropadeśa;The doctrine of buddha-nature in Indian Buddhism;Meditative Tradition;Sajjana;ས་ཛ་ན་;sa dza na;paN+Di ta sa dza na;sa dzdza na;པཎྜི་ཏ་ས་ཛ་ན་;ས་ཛཛ་ན་;theg pa chen po'i bstan bcos rgyud bla ma'i man ngag;ཐེག་པ་ཆེན་པོའི་བསྟན་བཅོས་རྒྱུད་བླ་མའི་མན་ངག;Pith Instructions on "The Treatise on the Ultimate Continuum of the Mahāyāna";Mahāyānottaratantraśāstropadeśa;महायानोत्तरतन्त्रशास्त्रोपदेश
Multimedia
Christopher V. Jones at the 2019 Tathāgatagarbha Symposium
Christopher Jones discusses the development of the concept of buddha-nature in the first five hundred years of the Common Era. He postulates that the most likely trajectory of buddha-nature thought in India entailed a reimagining of the expression tathāgatagarbha away from its contentious "ātmavādin" origins.
Jones, Christopher V. "Selfhood, Secrecy, Singularity: Reassessing the Early Life of the Tathāgatagarbha in India." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 45:01. https://www.youtube.com/watch?v=ARzGpIOwFYc.
Jones, Christopher V. "Selfhood, Secrecy, Singularity: Reassessing the Early Life of the Tathāgatagarbha in India." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 45:01. https://www.youtube.com/watch?v=ARzGpIOwFYc.;Christopher V. Jones at the 2019 Tathāgatagarbha Symposium;History of buddha-nature in India;The doctrine of buddha-nature in Early Buddhism;Takasaki, J.;Radich, M.;The doctrine of buddha-nature in Indian Buddhism;Buddha-nature as Self - Atman;tathāgatagarbha;Tathāgatagarbhasūtra;buddhadhātu;dharmakāya;Anūnatvāpūrṇatvanirdeśaparivarta;Śrīmālādevīsūtra;Mahāparinirvāṇasūtra;Aṅgulimālīyasūtra;Mahābherīsūtra;Ratnagotravibhāga Mahāyānottaratantraśāstra;Ratnagotravibhāgavyākhyā;Laṅkāvatārasūtra;ātman;ekayāna;Terminology;Christopher V. Jones; Selfhood, Secrecy, Singularity: Reassessing the Early Life of the Tathāgatagarbha in India
David Higgins at the 2019 Tathāgatagarbha Symposium
David Higgins explores the Eighth Karmapa Mikyö Dorje’s (1507–1554) prolific writings on tathāgatagarbha, which contain several extended discussions on the topic of how buddha-nature relates to different conceptions of selfhood.
Higgins, David. "Buddha-Nature and Selfhood." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 41:28. https://www.youtube.com/watch?v=LHzI1PxptpI.
Higgins, David. "Buddha-Nature and Selfhood." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 41:28. https://www.youtube.com/watch?v=LHzI1PxptpI.;David Higgins at the 2019 Tathāgatagarbha Symposium;Karmapa, 8th;Buddha-nature as Self - Atman;'gos lo tsA ba gzhon nu dpal;The doctrine of buddha-nature in Indian Buddhism;The doctrine of buddha-nature in Tibetan Buddhism;Karma Kagyu;guṇapāramitā;dharmakāya;ālayavijñāna;Vajrayana;ātman;Ground;sarvākāravaropetāśūnyatā;anātman;rgyu'i rgyud;David Higgins; Buddha-Nature and Selfhood
