Difference between revisions of "Buddha-Nature Timeline"
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|date=c. 1240 CE | |date=c. 1240 CE | ||
− | |description=[[Lodrö Tsungme]] of Sangpu Neutok composed his commentary on the ''Ultimate Continuum'' entitled ''The Precious Lamp That Illuminates the Definitive Meaning of the Mahāyāna Uttaratantra Treatise''. | + | |description=[[Lodrö Tsungme]] of Sangpu Neutok composed his commentary on the ''Ultimate Continuum'' entitled ''The Precious Lamp That Illuminates the Definitive Meaning of the Mahāyāna Uttaratantra Treatise'' which is aligned to the interpretation in the meditative tradition. |
|layout=horizontal | |layout=horizontal | ||
}} | }} |
Revision as of 07:02, 1 April 2022
By 100 BCE
Aṅguttaranikāya mentions the luminous nature of the mind.
By 100 CE
Aṣṭasahāsrikāprajñāpāramitāsūtra states that the mind is luminous by nature.
c.100 CE
Mahāparinirvāṇasūtra (which Michael Radich dates as early as the 2nd Century) mentions tathāgathagarbha and used the term ātman to describe buddha-nature.
c. 200 CE
Tathāgatagarbhasūtra (as dated by Michael Zimmermann) and other scriptures later considered as sūtras teaching tathāgathagarbha were circulating and promoted the concept of buddha-nature.
c. 200 CE
Nāgārjuna wrote Dharmadhātustava and praised the sphere of reality as the basis of saṃsāra and nirvāṇa. He called it 'the element' and 'luminous mind' and claimed emptiness does not negate this nature.
c. 300 CE
Tathāgathagarbhasūtra was perhaps translated into Chinese by Faju.
c. 320 CE
Śrīmālādevīsiṃhanādanirdeśa (which may have been circulating as one of the most influential sūtras on buddha-nature) is said to have been translated into Chinese by Seng Fani. It claims buddha-nature 'is empty of adventitious stains but not empty of its limitless inseparable qualities'.
By 400 CE
Mahābherīsūtra (which was translated into Chinese by Guṇabhadra) equates buddha-nature with dharmakāya. Anūnatvāpūrṇatvanirdeśaparivarta (which Jonathan Silk dates at least before the earliest 5th century) mentions how sentient beings, bodhisattvas and buddhas are three phase of the buddha-nature being impure, partially obscured and fully pure.
c.417 CE
By 433 CE
According to Takasaki, Ratnagotravibhāga, which Central Asian and Tibetan sources attribute to Maitreya and Chinese sources attributed to Sāramati, was composed.
c. 500 CE
Ratnamati, who translated the Ratnagotravibhāga into Chinese, travelled to China.
c. 550 CE
Paramārtha translated the Awakening of Faith attributed to Aśvaghoṣa into Chinese and thereby promoting the concept of Original Enlightenment.
580 CE
Tanyan wrote the first commentary on the Awakening of Faith, which was followed by some 170 other commentaries written in China, Japan and Korea.
c. 800 CE
Yeshe De and others translate major Buddha-Nature sūtras such as the Tathāgatagarbhasūtra and Mahāparinirvāṇasūtra into Tibetan.
792-794 CE
The Great Samye Debate between the Indian gradualists led by the Mādhyamika master Kamalaśīla and Chinese subitist led by Chan monk Mahāyāna.
By 1040 CE
Maitrīpa (986-1063) is said to have discovered the texts of Ratnagotravibhāga and Dharmadharmatāvibhāga in a stupa.
c. 1040 CE
Ratnavajra, grandfather of Sajjana may have composed his commentary on the Ultimate Continuum.
c. 1050 CE
Atiśa Dīpaṅkara and Naktso Tsultrim Gyelwa translated the Ratnagotravibhāgauttaratantra or the Ultimate Continuum into Tibetan in Yerpa, Tibet.
1076 CE
Ngok Loden Sherab and Tsen Khawoche depart for Kashmir where they received teachings on works of Maitreya including the Ultimate Continuum from Sajjana.
c. 1085 CE
Tsen Khawoche Drime Sherab, who received teachings on the Ultimate Continuum from Sajjana with the help of Zu Gawai Dorje as translator and returned to Tibet and taught the Ultimate Continuum in Tibet thereby starting the meditative tradition (སྒོམ་ལུགས་) of the Ultimate Continuum..
By 1092 CE
Ngok Loden Sherab translated the Ultimate Continuum with the help of Sajjana in Anupama town in Kashmir. He also composed his commentaries on the Ultimate Continuum and Sajjana wrote his instructions on the Ultimate Continuum.
c. 1100 CE
Patsab Lotsāwa Nyima Drakpa, who introduced Prāsaṅgika Madhyamaka tradition to Tibet, and Marpa Dopa Chökyi Wangchuk, who is known for the transmission of Cakrasaṃvara to Tibet, translated the Ultimate Continuum. Maria Dopa also composed his commentary.
c. 1130 CE
Gampopa claims that "the text for our Mahāmudrā is the Ultimate Continuum".
c. 1230 CE
Sakya Paṇḍita Kuenga Gyeltsen critiqued the other theories of Buddha-Nature and presented Buddha-Nature as unchanging sphere of reality in his Distinguishing the Three Vows. He argued the Buddha-nature sūtras teaching innate enlightenment are provisional teachings.
c. 1300 CE
One Yarlung Lotsāwa, according to Gö Lotsāwa Zhönu Pal, is said to have translated the Ultimate Continuum.
c. 1320 CE
The third Karmapa Rangjung Dorje composed his Treatise on Pointing Out the Tathāgata Heart, commentary on Dharmadhātustava and other writings related to Buddha-Nature.
c. 1330 CE
Dolpopa Sherab Gyeltsen wrote his tour de force Mountain Doctrine and many other works and he expounded the philosophy of zhentong or 'other-emptiness', in which conventional phenomena are empty of self existence and Buddha-Nature is the ultimate absolute reality endowed will all qualities of the Buddha.
c. 1350 CE
Longchenpa Drime Õzer composed his Seven Treasures, Trilogy of Relaxation and Trilogy of Liberation in which he presented Buddha-Nature as empty luminous nature of the mind.
c. 1425 CE
Jonang Lotsāwa improved the translation of the Ultimate Continuum.
c. 1550 CE
The eighth Karmapa Mikyö Dorje wrote his The Lamp That Excellently Elucidates the System of the Proponents of the Other-Emptiness Madhyamaka and other works and highlighted the understanding of 'expanse zhentong'.
c. 1240 CE
Lodrö Tsungme of Sangpu Neutok composed his commentary on the Ultimate Continuum entitled The Precious Lamp That Illuminates the Definitive Meaning of the Mahāyāna Uttaratantra Treatise which is aligned to the interpretation in the meditative tradition.
c. 1150 CE
Chapa Chökyi Senge, the sixth abbot of Sangpu Neutok, composed his summary as well as detailed explanation of the Ultimate Continuum and carried on the philosophical legacy of Ngok Loden Sherab.
c. 1150 CE
Chapa Chökyi Senge, the sixth abbot of Sangpu Neutok, composed his summary as well as detailed explanation of the Ultimate Continuum and carried on the philosophical legacy of Ngok Loden Sherab.