Toward a New Paradigm of East Asian Yogācāra Buddhism: Taehyŏn (ca. 8th Century CE), a Korean Yogācāra Monk, and His Predecessors

From Buddha-Nature
LibraryDissertationsToward a New Paradigm of East Asian Yogācāra Buddhism: Taehyŏn (ca. 8th Century CE), a Korean Yogācāra Monk, and His Predecessors
< Books
No edit summary
No edit summary
 
(19 intermediate revisions by the same user not shown)
Line 3: Line 3:
|PersonPage=Lee, S.
|PersonPage=Lee, S.
|PersonName=Sumi Lee
|PersonName=Sumi Lee
}}{{Book-person
|PersonPage=Taehyŏn
|PersonName=Taehyŏn
}}
}}
|FullTextRead=No
|FullTextRead=No
Line 8: Line 11:
*{{i|''Lists of Charts''|xi}}
*{{i|''Lists of Charts''|xi}}
*{{i|''Abbreviations''|xii}}
*{{i|''Abbreviations''|xii}}
*{{i|Acknowledgements|xiii}}
*{{i|''Acknowledgements''|xiii}}


*{{i|'''INTRODUCTION'''|1}}
*{{i|'''INTRODUCTION'''|1}}
**{{i|1. The Origin of the Problem: Taehyŏn and the Difficulty of Determining His Yogācāra Doctrinal Position|1}}
**{{i|1. The Origin of the Problem: Taehyŏn and the Difficulty of Determining His Yogācāra Doctrinal Position|1}}
**{{i|2. Traditional Bifurcations of East Asian Yogācāra Buddhism and Their Problems|9}}
**{{i|2. Traditional Bifurcations of East Asian Yogācāra Buddhism and Their<br>Problems|9}}
***{{i|(1) "Old" Yogācāra Buddhism vs. "New" Yogācāra Buddhism; Paramārtha vs. Xuanzang|9}}
***{{i|(1) "Old" Yogācāra Buddhism vs. "New" Yogācāra Buddhism; Paramārtha vs. Xuanzang|9}}
***{{i|(2) Tathāgatagarbha Theory vs. Yogācāra Theory; One Vehicle vs. Three Vehicles|14}}
***{{i|(2) Tathāgatagarbha Theory vs. Yogācāra Theory; One Vehicle vs. Three Vehicles|14}}
Line 18: Line 21:
**{{i|3. Outline of Chapters|21}}
**{{i|3. Outline of Chapters|21}}


*{{i|''CHAPTER I. The Initial Stage of the Old Yogācāra Tradition''|24}}
*{{i|'''CHAPTER I. The Initial Stage of the Old Yogācāra Tradition'''|24}}
**{{i|1. Two Directions in the Initial Stage of Old Yogācāra Tradition|24}}
**{{i|1. Two Directions in the Initial Stage of Old Yogācāra Tradition|24}}
**{{i|2. The Northern and Southern Dilun Schools and Their Interpretations of ''Ālayavijñāna''|27}}
**{{i|2. The Northern and Southern Dilun Schools and Their Interpretations of ''Ālayavijñāna''|27}}
Line 24: Line 27:
**{{i|4. Concluding Remarks|41}}
**{{i|4. Concluding Remarks|41}}


CHAPTER II. "Old" Yogācāra: Two Strands of the Shelun School .................................... 42
*{{i|'''CHAPTER II. "Old" Yogācāra: Two Strands of the Shelun Schoo'''l|42}}
1. Issues ..................................................................................................................................... 42
**{{i|1. Issues|42}}
2. Distinction between Paramārtha's and Tanqian's Shelun Lineages ....................................... 47
**{{i|2. Distinction between Paramārtha's and Tanqian's Shelun Lineages |47}}
(1) Two Types of Synthesis of Tathāgatagarbha and Yogācāra ............................................ 47
***{{i|(1) Two Types of Synthesis of Tathāgatagarbha and Yogācāra|47}}
(2) Reconsideration of Paramārtha’s Doctrine of Amalavijñāna ........................................... 52
***{{i|(2) Reconsideration of Paramārtha’s Doctrine of Amalavijñāna|52}}
(3) Two Types of Interpretations of the Nature of Realization: Perfect Enlightenment and Potential Enlightenment ......................................................................................................... 63
***{{i|(3) Two Types of Interpretations of the Nature of Realization: Perfect Enlightenment and Potential Enlightenment|63}}
(4) Connection between the Unconditioned and Conditioned I: The Duality of Thusness ... 71
***{{i|(4) Connection between the Unconditioned and Conditioned I: The<br>Duality of Thusness|71}}
(5) Connection between the Unconditioned and Conditioned II: Two Types of Attainment of the Dharma Body ................................................................................................................... 77
***{{i|(5) Connection between the Unconditioned and Conditioned II: Two<br>Types of Attainment of the Dharma Body|77}}
(6) Connection between the Unconditioned and Conditioned III: The Connection between the Nature of Realization and the Buddha Bodies ................................................................. 80
***{{i|(6) Connection between the Unconditioned and Conditioned III: The Connection between the Nature of Realization and the Buddha<br>Bodies|80}}
(7) Disappearance of the Distinction between the Two Shelun Strands ................................ 86
***{{i|(7) Disappearance of the Distinction between the Two Shelun Strands|86}}
3. Development of Paramārtha’s Shelun Lineage ..................................................................... 88
**{{i|3. Development of Paramārtha’s Shelun Lineage|88}}
4. Concluding Remarks ........................................................................................................... 102
**{{i|4. Concluding Remarks|102}}
CHAPTER III. Emergence of Antagonism between the "Old" and "New" Yogācāra ..... 104
1. Transmission of the "New" Buddhist Literature and Doctrinal Diversity ........................... 104
2. Problems in Interpreting the New Yogācāra as the Dharma Characteristics School .......... 107
3. Ji’s Yogācāra Position I: Antagonism towards the One Vehicle and Bhāvaviveka ............ 121


(1) Background: Outbreak of the Buddha Nature Controversy and the Emptiness-Existence Controversy .......................................................................................................................... 123
*{{i|'''CHAPTER III. Emergence of Antagonism between the "Old" and "New"<br>Yogācāra'''|104}}
(2) New Yogācāra Doctrinal Positions Derived from the Eight-Consciousness System in Comparison with the Tathāgatagarbha Position................................................................... 128
**{{i|1. Transmission of the "New" Buddhist Literature and Doctrinal<br>Diversity|104}}
(3) The Doctrine of Uncontaminated Seeds and Criticism of Bhāvaviveka: Ji’s Response to the Two Controversies ......................................................................................................... 133
**{{i|2. Problems in Interpreting the New Yogācāra as the Dharma Characteristics School|107}}
4. Ji’s Yogācāra Position II: Embracing One Vehicle Thought and Bhāvaviveka’s Madhyamaka ........................................................................................................................... 139
**{{i|3. Ji’s Yogācāra Position I: Antagonism towards the One Vehicle and<br>Bhāvaviveka|121}}
(1) Background: Translation of the Mahāprajñāpāramitāsūtra and its Influence on the Two Controversies ........................................................................................................................ 140
***{{i|(1) Background: Outbreak of the Buddha Nature Controversy and the Emptiness-Existence Controversy|123}}
(2) Embracing One Vehicle Thought and Bhāvaviveka’s Madhyamaka ............................. 144
***{{i|(2) New Yogācāra Doctrinal Positions Derived from the Eight-<br>Consciousness System in Comparison with the Tathāgatagarbha<br>Position|128}}
(3) Two Types of Buddha Nature: Ji’s Theoretical Basis for Embracing the Universal Buddha Nature...................................................................................................................... 150
***{{i|(3) The Doctrine of Uncontaminated Seeds and Criticism of Bhāvaviveka: <br>Ji’s Response to the Two Controversies|133}}
(4) Separation between the Unconditioned and Conditioned Realms: Ji’s Doctrinal Limitation ............................................................................................................................. 154
**{{i|4. Ji’s Yogācāra Position II: Embracing One Vehicle Thought and Bhāvaviveka’s Madhyamaka|139}}
5. Concluding Remarks ........................................................................................................... 160
***{{i|(1) Background: Translation of the Mahāprajñāpāramitāsūtra and its <br>Influence on the Two Controversies|140}}
CHAPTER IV. Synthesis of the "Old" and "New" Yogācāra Systems: Wŏnhyo and Fazang's Interpretations of the Awakening of Faith .............................................................. 161
***{{i|(2) Embracing One Vehicle Thought and Bhāvaviveka’s Madhyamaka|144}}
1. Social Background and the Emergence of the Awakening of Faith .................................... 161
***{{i|(3) Two Types of Buddha Nature: Ji’s Theoretical Basis for Embracing the Universal Buddha Nature|150}}
***{{i|(4) Separation between the Unconditioned and Conditioned Realms: Ji’s Doctrinal Limitation|154}}
**{{i|5. Concluding Remarks|160}}


2. Wŏnhyo and Fazang’s Compromises between Madhyamaka and Yogācāra and the Differences in their Perspectives ............................................................................................. 166
*{{i|'''CHAPTER IV. Synthesis of the "Old" and "New" Yogācāra Systems: Wŏnhyo and Fazang's Interpretations of the Awakening of Faith'''|161}}
(1) Wŏnhyo's Binary Perspective ......................................................................................... 166
**{{i|1. Social Background and the Emergence of the Awakening of Faith|161}}
(2) Fazang's Hierarchical Synthesis ..................................................................................... 178
**{{i|2. Wŏnhyo and Fazang’s Compromises between Madhyamaka and Yogācāra<br>and the Differences in their Perspectives|166}}
(3) Concluding Remarks ...................................................................................................... 188
***{{i|(1) Wŏnhyo's Binary Perspective|166}}
3. Significance of Wŏnhyo and Fazang's distinct interpretations of the AMF in the East Asian Yogācāra Tradition .................................................................................................................. 189
***{{i|(2) Fazang's Hierarchical Synthesis|178}}
(1) Wŏnhyo as a Successor of Paramārtha ........................................................................... 189
***{{i|(3) Concluding Remarks|188}}
(2) Fazang: Origin of the Teaching of Dependent Origination from the Tathāgatagarbha 196
**{{i|3. Significance of Wŏnhyo and Fazang's distinct interpretations of the AMF<br>in the East Asian Yogācāra Tradition|189}}
4. Concluding Remarks ........................................................................................................... 201
***{{i|(1) Wŏnhyo as a Successor of Paramārtha|189}}
CHAPTER V. Synthesis of the One Vehicle and the Three Vehicles: Taehyŏn's Interpretation of the AMF, the Sūtra of Brahmā's Net, and the Cheng weishi lun ............. 203
***{{i|(2) Fazang: Origin of the Teaching of Dependent Origination from the Tathāgatagarbha|196}}
1. Taehyŏn's Yogācāra Thought from a New Perspective ...................................................... 203
***{{i|4. Concluding Remarks|201}}
2. Taehyŏn's Yogācāra Thought in the Taesŭng kisillon naeŭi yakt’amgi .............................. 205
(1) Balanced Perspective toward the One Vehicle and the Three Vehicles ......................... 205
(2) Binary Perspective on the Buddha Nature I: Distinction between the Original Awakening and the Nature of Realization ............................................................................................... 210
3. Taehyŏn's View on Buddhist Precepts Represented in the Pŏmmanggyŏng kojŏkki .......... 214
(1) Balanced View toward the Śrāvaka Precepts and the Bodhisattva Precepts .................. 214
(2) Binary Perspective on the Buddha Nature II: Universal Buddha Nature as the Cause .. 221


4. Taehyŏn’s Response to the Emptiness-Existence Controversy Represented in the Sŏng yusik non hakki.................................................................................................................................. 224
*{{i|'''CHAPTER V. Synthesis of the One Vehicle and the Three Vehicles: Taehyŏn's Interpretation of the AMF, the ''Sūtra of Brahmā's Net'', and the ''Cheng weishi lun'' '''|203}}
(1) Taehyŏn's Position on the Emptiness-Existence Controversy and Its Significance ....... 224
**{{i|1. Taehyŏn's Yogācāra Thought from a New Perspective|203}}
(2) Binary Perspective on the Innate Uncontaminated Seeds: Coexistence of the Doctrines of Five Distinct Lineages and the Universal Gotra .................................................................. 229
**{{i|2. Taehyŏn's Yogācāra Thought in the ''Taesŭng kisillon naeŭi yakt’amgi''|205}}
5. Concluding Remarks ........................................................................................................... 235
***{{i|(1) Balanced Perspective toward the One Vehicle and the Three<br>Vehicles|205}}
CONCLUSION ......................................................................................................................... 237
***{{i|(2) Binary Perspective on the Buddha Nature I: Distinction between the Original Awakening and the Nature of Realization|210}}
Bibliography ............................................................................................................................... 242
**{{i|3. Taehyŏn's View on Buddhist Precepts Represented in the Pŏmmanggyŏng kojŏkki|214}}
***{{i|(1) Balanced View toward the Śrāvaka Precepts and the Bodhisattva<br>Precepts|214}}
***{{i|(2) Binary Perspective on the Buddha Nature II: Universal Buddha Nature<br>as the Cause|221}}
**{{i|4. Taehyŏn’s Response to the Emptiness-Existence Controversy Represented<br>in the ''Sŏng yusik non hakki''|224}}
***{{i|(1) Taehyŏn's Position on the Emptiness-Existence Controversy and Its Significance|224}}
***{{i|(2) Binary Perspective on the Innate Uncontaminated Seeds: Coexistence<br>of the Doctrines of Five Distinct Lineages and the Universal Gotra|229}}
**{{i|5. Concluding Remarks|235}}
 
*{{i|'''CONCLUSION'''|237}}
 
*{{i|''Bibliography''|242}}
|AddRelatedTab=No
|AddRelatedTab=No
|StopPersonRedirects=No
}}
}}

Latest revision as of 17:37, 27 July 2020



Toward a New Paradigm of East Asian Yogācāra Buddhism: Taehyŏn (ca. 8th Century CE), a Korean Yogācāra Monk, and His Predecessors
Dissertation
Dissertation
 Search online

Read Online

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.

Citation 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.


  • Abstractii
  • Lists of Chartsxi
  • Abbreviationsxii
  • Acknowledgementsxiii
  • INTRODUCTION1
    • 1. The Origin of the Problem: Taehyŏn and the Difficulty of Determining His Yogācāra Doctrinal Position1
    • 2. Traditional Bifurcations of East Asian Yogācāra Buddhism and Their
      Problems      9
      • (1) "Old" Yogācāra Buddhism vs. "New" Yogācāra Buddhism; Paramārtha vs. Xuanzang9
      • (2) Tathāgatagarbha Theory vs. Yogācāra Theory; One Vehicle vs. Three Vehicles14
      • (3) Dharma Nature school vs. Dharma Characteristics school18
    • 3. Outline of Chapters21
  • CHAPTER II. "Old" Yogācāra: Two Strands of the Shelun School42
    • 1. Issues42
    • 2. Distinction between Paramārtha's and Tanqian's Shelun Lineages 47
      • (1) Two Types of Synthesis of Tathāgatagarbha and Yogācāra47
      • (2) Reconsideration of Paramārtha’s Doctrine of Amalavijñāna52
      • (3) Two Types of Interpretations of the Nature of Realization: Perfect Enlightenment and Potential Enlightenment63
      • (4) Connection between the Unconditioned and Conditioned I: The
        Duality of Thusness        71
      • (5) Connection between the Unconditioned and Conditioned II: Two
        Types of Attainment of the Dharma Body        77
      • (6) Connection between the Unconditioned and Conditioned III: The Connection between the Nature of Realization and the Buddha
        Bodies        80
      • (7) Disappearance of the Distinction between the Two Shelun Strands86
    • 3. Development of Paramārtha’s Shelun Lineage88
    • 4. Concluding Remarks102
  • CHAPTER III. Emergence of Antagonism between the "Old" and "New"
    Yogācāra    104
    • 1. Transmission of the "New" Buddhist Literature and Doctrinal
      Diversity      104
    • 2. Problems in Interpreting the New Yogācāra as the Dharma Characteristics School107
    • 3. Ji’s Yogācāra Position I: Antagonism towards the One Vehicle and
      Bhāvaviveka      121
      • (1) Background: Outbreak of the Buddha Nature Controversy and the Emptiness-Existence Controversy123
      • (2) New Yogācāra Doctrinal Positions Derived from the Eight-
        Consciousness System in Comparison with the Tathāgatagarbha
        Position        128
      • (3) The Doctrine of Uncontaminated Seeds and Criticism of Bhāvaviveka:
        Ji’s Response to the Two Controversies        133
    • 4. Ji’s Yogācāra Position II: Embracing One Vehicle Thought and Bhāvaviveka’s Madhyamaka139
      • (1) Background: Translation of the Mahāprajñāpāramitāsūtra and its
        Influence on the Two Controversies        140
      • (2) Embracing One Vehicle Thought and Bhāvaviveka’s Madhyamaka144
      • (3) Two Types of Buddha Nature: Ji’s Theoretical Basis for Embracing the Universal Buddha Nature150
      • (4) Separation between the Unconditioned and Conditioned Realms: Ji’s Doctrinal Limitation154
    • 5. Concluding Remarks160
  • CHAPTER IV. Synthesis of the "Old" and "New" Yogācāra Systems: Wŏnhyo and Fazang's Interpretations of the Awakening of Faith161
    • 1. Social Background and the Emergence of the Awakening of Faith161
    • 2. Wŏnhyo and Fazang’s Compromises between Madhyamaka and Yogācāra
      and the Differences in their Perspectives      166
      • (1) Wŏnhyo's Binary Perspective166
      • (2) Fazang's Hierarchical Synthesis178
      • (3) Concluding Remarks188
    • 3. Significance of Wŏnhyo and Fazang's distinct interpretations of the AMF
      in the East Asian Yogācāra Tradition      189
      • (1) Wŏnhyo as a Successor of Paramārtha189
      • (2) Fazang: Origin of the Teaching of Dependent Origination from the Tathāgatagarbha196
      • 4. Concluding Remarks201
  • CHAPTER V. Synthesis of the One Vehicle and the Three Vehicles: Taehyŏn's Interpretation of the AMF, the Sūtra of Brahmā's Net, and the Cheng weishi lun 203
    • 1. Taehyŏn's Yogācāra Thought from a New Perspective203
    • 2. Taehyŏn's Yogācāra Thought in the Taesŭng kisillon naeŭi yakt’amgi205
      • (1) Balanced Perspective toward the One Vehicle and the Three
        Vehicles        205
      • (2) Binary Perspective on the Buddha Nature I: Distinction between the Original Awakening and the Nature of Realization210
    • 3. Taehyŏn's View on Buddhist Precepts Represented in the Pŏmmanggyŏng kojŏkki214
      • (1) Balanced View toward the Śrāvaka Precepts and the Bodhisattva
        Precepts        214
      • (2) Binary Perspective on the Buddha Nature II: Universal Buddha Nature
        as the Cause        221
    • 4. Taehyŏn’s Response to the Emptiness-Existence Controversy Represented
      in the Sŏng yusik non hakki      224
      • (1) Taehyŏn's Position on the Emptiness-Existence Controversy and Its Significance224
      • (2) Binary Perspective on the Innate Uncontaminated Seeds: Coexistence
        of the Doctrines of Five Distinct Lineages and the Universal Gotra        229
    • 5. Concluding Remarks235
  • CONCLUSION237
  • Bibliography242

Yogācāra - Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana). Skt. योगाचार Tib. རྣལ་འབྱོར་སྤྱོད་པ་ Ch. 瑜伽行派

Go to the page with the definition of 'Yogācāra'

tathāgatagarbha - Buddha-nature, literally the "womb/essence of those who have gone (to suchness)." Skt. तथागतगर्भ Tib. དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ Ch. 如来藏

Go to the page with the definition of 'Tathāgatagarbha'

ālayavijñāna - A neutral base consciousness that is posited as the storehouse for the seeds of past karmic actions in which they remain in a latent state until the circumstances arise for them to ripen as karmic consequences. Skt. आलयविज्ञान Tib. ཀུན་གཞིའི་རྣམ་ཤེས་ Ch. 阿賴耶識,藏識

Go to the page with the definition of 'Ālayavijñāna'

Descent into Laṅka Sūtra, a very influential text in East Asia and Nepal.

Go to the page with the definition of 'Laṅkāvatārasūtra'

amalavijñāna - The ninth consciousness, the immaculate pure mind. Ch. 啊摩羅識,無垢識

Go to the page with the definition of 'Amalavijñāna'

Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt. मध्यमक Tib. དབུ་མ་ Ch. 中觀見

Go to the page with the definition of 'Madhyamaka'

sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt. सूत्र Tib. མདོ། Ch. 佛经

Go to the page with the definition of 'Sūtra'

śrāvaka - The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to become an arhat, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes for rebirth in this cycle of existence. There are four stages of a śrāvaka path including eight phases. Skt. श्रावक Tib. ཉན་ཐོས། Ch. 聲聞

Go to the page with the definition of 'Śrāvaka'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt. बोधिसत्त्व Tib. བྱང་ཆུབ་སེམས་དཔའ། Ch. 菩薩

Go to the page with the definition of 'Bodhisattva'

gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt. गोत्र Tib. རིགས་ Ch. 鍾姓,種性

Go to the page with the definition of 'Gotra'
Retrieved from "https://buddhanature.tsadra.org/index.php?title=Books/Toward_a_New_Paradigm_of_East_Asian_Yogācāra_Buddhism:_Taehyŏn_(ca._8th_Century_CE),_a_Korean_Yogācāra_Monk,_and_His_Predecessors&oldid=47030"
Buddha-Nature
A Tsadra Foundation Initiative
A multimedia resource hub for scripture, scholarship,
and teachings on tathāgatagarbha.
Join the Tsadra Foundation mailing list:

Tsadra Foundation
Translation & Transmission Conference
DharmaCloud Tibetan eBooks
Buddha-Nature
Śāntideva's Life and Works
Rinchen Terdzö Chenmo
Damngak Rinpoche Dzö
Khyentse Lineage
Dharma Dictionary

བོད་སྐད་
About
Site Guide
Read
Watch
Glossary
Login

Project Description

The purpose of the buddha-nature website is to provide a resource hub for trustworthy information for learning about and teaching the concept of buddha-nature, its associated texts, teachings, lineages, and relevant Buddhist ideas. Unique content will be shared here, but the site will primarily act as a broker for other projects and authors that have already created quality materials, which we will curate for a wide range of audiences.

About us ...
© Tsadra Foundation. Please feel free to use this website and its content in accordance with fair use policies for teaching, scholarship, education, and research.