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'phags pa dgongs pa zab mo nges par 'grel pa'i mdo rgya cher 'grel pa
Mahāparinirvāṇasūtra
Theg pa chen po rgyud bla ma'i TIk+ka de nyid snang ba
Bde gshegs snying po'i bkra shis
Rgyud bla ma'i rnam bshad sngon med nyi ma sogs chos tshan bzhi
Dharmadharmatāvibhāga
Rgyud bla ma'i 'grel pa rton pa bzhi ldan mkhas pa dga' byed
Gaganagañjaparipṛcchāsūtra
Dam chos yid bzhin gyi nor bu thar pa rin po che'i rgyan
Theg pa chen po'i bstan bcos rgyud bla ma'i 'grel pa
Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long
Dpal dus kyi 'khor lo'i chos bskor gyi byung khungs nyer mkho
Chos kyi 'khor lo legs par gtan la phab pa theg pa chen po'i tshul 'ong ges zhus pa
Abhidharmamahāyānasūtra
Mahāmeghasūtra
Kun mkhyen jo nang pa'i bzhes dgongs dbu tshad kyi gzhung spyi dang gung bsgrigs te spyod pa'i spyi don rab gsal snang ba
Bde gshegs snying po'i skor zin bris
Mdo sde rgyan dang rgyud bla ma spyod 'jug rnams kyi 'grel TIk+ka gi dbu zhabs kyi tshigs bcad
Gzhan stong snying po
Anūnatvāpūrṇatvanirdeśaparivarta
Abhisamayālaṃkāra
Chos dang chos ma yin par rnam par 'byed pa'i gtam chen po zab mor nang don 'khrul par ngo sprod par byed pa grub mtha'i spyi ching
Dbu ma gzhan stong smra ba'i srol legs par phye ba'i sgron me
Theg pa chen po rgyud bla ma'i tshig don rnam par bshad pa rin chen sgron me
Kun mkhyen chen pos mdzad pa'i grub mtha'i rnam bzhag don gsal gyi 'grel ba phyogs lhung mun sel
Phyag rgya chen po gsal bar byed pa'i bstan bcos tshangs pa'i 'khor los gzhan blo'i dregs pa nyams byed
Bde gshegs snying po gsal ba'i rgyan
Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra
Saddharmapuṇḍarīkasūtra
De bzhin gshegs pa'i snying po bstan pa'i bstan bcos kyi mchan 'grel
Rgyud bla ma'i bstan bcos kyi 'grel mchan
Dṛḍhādhyāśayaparivarta
Chos dang chos nyid rnam par 'byed pa'i tshig le'ur byas pa'i 'grel pa ye shes snang ba rnam 'byed
Dbu ma la 'jug pa'i rnam bshad dpal ldan dus gsum mkhyen pa'i zhal lung dwags brgyud grub pa'i shing rta
Dpon byang ba'i phyag tu phul ba'i chos kyi shan 'byed
Theg pa chen po rgyud bla ma'i bstan bcos kyi rnam par bshad pa nges don rab gsal snang ba
Phyir mi ldog pa seng ge'i nga ro
Sde snod bcud bsdus man ngag gi snying po
Ratnagotravibhāgavyākhyā
'od gsal snying po'i don
Bde gshegs snying po'i stong thun chen mo seng+ge'i nga ro
Hevajra Tantra
Bde gshegs snying po la bstod pa dad gus kyi gter chen po
Chos kyi dbyings su bstod pa zhes bya ba'i bstan bcos rnam par bshad pa chos kyi dbyings rnam par nges pa
Gzhan stong dbu ma'i rgyan
Phyag rgya chen po'i man ngag gi bshad sbyar rgyal ba'i gan mdzod
Gzhan stong dbu ma'i rgyan gyi lung sbyor
Theg mchog shin tu rgyas pa'i dbu ma chen po rnam par nges pa
Chen po gzhan stong gi lta ba dang 'brel ba'i phyag rgya chen po'i smon lam gyi rnam bshad nges don dbyings kyi rol mo
Nges don phyag rgya chen po'i smon lam

... further results

'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā
Mathes, Klaus-Dieter, ed. 'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā (Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long). Nepal Research Centre Publications 24. Stuttgart, Germany: Franz Steiner Verlag, 2003.
A Buddha Within: 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.
A Buddhist Bible (1938)
Goddard, Dwight, ed. A Buddhist Bible. Rev. and enl. ed. New York: E. P. Dutton, 1938. https://archive.org/details/in.ernet.dli.2015.279263/page/n2/mode/2up.
A Clear Differentiation of the Three Codes
Rhoton, Jared Douglas, trans. A Clear Differentiation of the Three Codes: Essential Distinctions among the Individual Liberation, Great Vehicle, and Tantric Systems. Edited by Victoria R. M. Scott. SUNY Series in Buddhist Studies. Albany: State University of New York Press, 2002.
A Commentary on The Uttara Tantra
Thrangu Rinpoche. A Commentary on The Uttara Tantra. Translated by Ken Holmes and Katia Holmes. Boulder, CO: Namo Buddha Seminar, 1989.
A Comparison of the Concepts of Buddha-Nature and Dao-Nature of Medieval China
Tseng, Chih-Mien Adrian. "A Comparison of the Concepts of Buddha-Nature and Dao-Nature of Medieval China." PhD diss., McMaster University, 2014. https://macsphere.mcmaster.ca/bitstream/11375/15419/1/Chih-mien%20Adrian%20Tseng%27s%20dissertation%202014-07.pdf
A Complete Session of Meditation
Duff, Tony. A Complete Session of Meditation: The Theory and Practice of Kagyü-Nyingma Meditation from Shamatha to Dzogchen. Kathmandu: Padma Karpo Translation Committee, 2014.
A Direct Path to the Buddha Within: Go Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga
Mathes, Klaus-Dieter. A Direct Path to the Buddha Within: Gö Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2008.
A Distant Mirror
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 Feast of the Nectar of the Supreme Vehicle
Gethin, Stephen (Padmakara Translation Group), trans. A Feast of the Nectar of the Supreme Vehicle: An Explanation of the Ornament of the Mahāyāna Sūtras; Maitreya's Mahāyānasūtrālaṃkāra with a Commentary by Jamgön Mipham. Boulder, CO: Shambhala Publications, 2018.
A Fine Blend of Mahamudra and Madhyamaka
Mathes, Klaus-Dieter. A Fine Blend of Mahāmudrā and Madhyamaka: Maitrīpa's Collection of Texts on Non-conceptual Realization (Amanasikāra). Philosophisch-Historische Klasse Sitzungsberichte 869. Beiträge zur Kultur- und Geistesgeschichte Asiens 90. Vienna: Österreichischen Akademie Der Wissenschaften, 2015. https://austriaca.at/7786-9inhalt?frames=yes.
A Gathering of Brilliant Moons
Gayley, Holly, and Joshua Schapiro, eds. A Gathering of Brilliant Moons: Practice Advice from the Rimé Masters of Tibet. Somerville, MA: Wisdom Publications, 2017.
A Lamp to Illuminate the Five Stages
Kilty, Gavin, trans. A Lamp to Illuminate the Five Stages: Teachings on Guhyasamāja Tantra. By Tsongkhapa (tsong kha pa). Edited by Thupten Jinpa. Library of Tibetan Classics 15. Boston: Wisdom Publications, 2013.
A Prolegomena to the Śrīmālādevī Sūtra and the Tathāgatagarbha Theory: The Role of Women in Buddhism
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.
A Study of Master Yinshun’s Hermeneutics: An Interpretation of the Tathāgatagarbha Doctrine
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.
A Study of Yogācāric Influence on Tathāgatagarbha Doctrine as Found in Laṅkāvatārasūtra
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.
A Study on the Ratnagotravibhaga
Takasaki, Jikidō. A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism. Serie Orientale Roma XXXIII. Rome: Istituto Italiano per il Medio ed Estremo Oriente (IsMEO), 1966. https://archive.org/details/bdrc-W1KG1582/page/n1/mode/2up.
A Treasury of Mahāyāna Sūtras
Chang, Garma C. C., ed. A Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūṭa Sūtra. Translated from the Chinese by The Buddhist Association of the United States. Delhi: Motilal Banarsidass, 1991.
Accessing Tibetan Tathāgatagarbha Interpretations based on The Ratnagotravibhāga
Burchardi, Anne. "Accessing Tibetan Tathāgatagarbha Interpretations based on The Ratnagotravibhāga." Unsubmitted PhD diss., University of Copenhagen, 2001.
Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices
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.
An Early Tibetan Survey of Buddhist Literature
Schaeffer, Kurtis R., and Leonard W. J. van der Kuijp. An Early Survey of Tibetan Buddhist Literature: The Bstan pa rgyas pa rgyan gyi nyi 'od of Bcom ldan ral gri. Edited by Michael Witzel. Harvard Oriental Series 64. Cambridge, MA: Harvard University Press, 2009.
An Introduction to Buddhism (Takasaki)
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
Approaching the Great Perfection
Schaik, Sam van. Approaching the Great Perfection: Simultaneous and Gradual Approaches to Dzogchen Practice in Jigme Lingpa's Longchen Nyingtig. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2004.
Awakening the Sleeping Buddha
Tai Situpa, 12th (pad+ma don yod nyin byed). Awakening the Sleeping Buddha. Edited by Lea Terhune. Boston: Shambhala Publications, 1996.
Açvagosha's Discourse on the Awakening of Faith in the Mahāyāna
Suzuki, D. T., trans. Açvagosha's Discourse on the Awakening of Faith in the Mahāyāna. Chicago: Open Court, 1900. https://archive.org/details/avaghoshasdisc00asva/page/n5/mode/2up
Bde gshegs snying po rigs kyi chos skor
Jinpa, Thupten, ed. Treatises on the Buddha Nature. Tibetan Classics Series 17. New Delhi: Institute of Tibetan Classics, 2007.glang ri ba thub bstan sbyin pa. bde gshegs snying po rigs kyi chos skor. bod kyi gtsug lag gces btus 17. bod kyi gtsug lag zhib dpyod khang, 2007. གླང་རི་བ་ཐུབ་བསྟན་སྦྱིན་པ། བདེ་གཤེགས་སྙིང་པོ་རིགས་ཀྱི་ཆོས་སྐོར། བོད་ཀྱི་གཙུག་ལག་གཅེས་བཏུས། ༡༧ བོད་ཀྱི་གཙུག་ལག་ཞིབ་དཔྱོད་ཁང་།, 2007.
Buddha Nature (Sallie King)
King, Sallie B. Buddha Nature. Albany, NY: State University of New York Press, 1991.
Buddha Nature (Shamar)
Draszczyk, Martina, trans. Buddha Nature: Our Potential for Wisdom, Compassion, and Happiness. By Shamar Rinpoche. Lexington, VA: Bird of Paradise Press, 2019.
Buddha Nature Across Asia
Mathes, Klaus-Dieter and Casey Kemp, eds. Buddha Nature Across Asia. Wiener Studien zur Tibetologie und Buddhismuskunde 103. Vienna: Arbeitkreis für tibetische und buddhistische Studien, University of Vienna, 2022.
Buddha Nature Reconsidered - Vol 1
Higgins, David, and Martina Draszczyk. Buddha Nature Reconsidered: The Eighth Karma pa's Middle Path. 2 vols. Vol. 1, Introduction and Analysis. Vol. 2, An Anthology of His Writings: Critical Texts and Annotated Translations. Wiener Studien zur Tibetologie und Buddhismuskunde 95.1–95.2. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2019.
Buddha Nature Sutras
Yamamoto, Kosho, and Tsultrim Gyurme, trans. Buddha Nature Sutras: Translation of the Nirvana Sutra, The Srimaladevi Sutra and the Infinite Life Sutra. San Bernardino, CA, 2019.
Buddha Nature and Animality
Jones, David., ed. Buddha Nature and Animality. Fremont, CA: Jain Publishing Company, 2007.
Buddha Nature and Preliminary Prayers and Their Explanations
Zopa, Geshe Tenzin. Buddha Nature and Preliminary Prayers and Their Explanations. Petaling Jaya, Selangor, Malaysia: Losang Dragpa Buddhist Society (LDC), 2010.
Buddha Nature: A Festschrift in Honor of Minoru Kiyota
Griffiths, Paul J., and John P. Keenan eds. Buddha Nature: A Festschrift in Honor of Minoru Kiyota. Tokyo: Buddhist Books International, 1990. https://archive.org/details/buddhanatureafestschriftinhonorofminorukiyota_542_W/mode/2up.
Buddha Nature: Ten Teachings on the Uttaratantra Shastra
Thrangu Rinpoche. Buddha Nature: Ten Teachings on the Uttara Tantra Shastra. Translated by Erik Pema Kunsang. Edited by S. Lhamo. Hong Kong: Rangjung Yeshe Publications, 1988. http://bodhitraining.com/wp-content/uploads/2017/05/Buddha-Nature-Commentary-to-Uttaratantra-Shastra-by-Thrangu-Rinpoche.pdf.
Buddha Nature: The Mahayana Uttaratantra Shastra
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.
Buddha-Nature and Emptiness
Kano, Kazuo. Buddha-Nature and Emptiness: rNgog Blo-ldan-shes-rab and A Transmission of the Ratnagotravibhāga from India to Tibet. Wiener Studien zur Tibetologie und Buddhismuskunde 91. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2016.
Buddha-Nature and a Dialectic of Presence and Absence in the Works of Mi-pham
Duckworth, Douglas S. "Buddha-Nature and a Dialectic of Presence and Absence in the Works of Mi-Pham (mi pham rgya mtsho)." PhD Diss, University of Virginia, 2005.
Buddha-Nature: Mahayana-Uttaratantra-Shastra (Khyentse Commentary)
Khyentse, Dzongsar. Buddha-Nature: Mahayana-Uttaratantra-Shastra. By Arya Maitreya. With commentary by Dzongsar Jamyang Khyentse Rinpoche. Given at the Centre d'Études de Chanteloube, Dordogne, France. Edited by Alex Trisoglio. n.p.: Siddhartha's Intent, 2007. https://www.dropbox.com/sh/zerz908dsq48lm4/AACBgmKw93qB1PldbrEW8NwVa?dl=0&preview=UttaratantraDJKR+Siddhartha%27s+Intent.pdf
Buddha-Nature: The Mahayana Uttara Tantra Shastra: Maitreya's Root Text and Asanga's Commentary
Zasep Tulku Rinpoche. Buddha-Nature: The Mahayana Uttara Tantra Shastra; Maitreya's Root Text and Asanga's Commentary. Based on the translation by E. Obermiller, chapt. 1, "On the Essence of Buddhahood," verses 1-165. Vancouver, BC: Zuru Ling Tibetan Buddhist Centre, 2001.
Buddha-Nature: Through the Eyes of Go rams pa Bsod nams seng ge in Fifteenth-Century Tibet
Jorden, Khenpo Ngawang. "Buddha-Nature: Through the Eyes of Go rams pa Bsod nams seng ge in Fifteenth-Century Tibet." PhD diss., Harvard University, 2003.
Buddhahood Without Meditation
Barron, Richard, and Susanne Fairclough, trans. Buddhahood Without Meditation: A Visionary Account Known as Refining One's Perception (Nang-jang). By Dudjom Lingpa (bdud 'joms gling pa). Junction City, CA: Padma Publishing, 2006. Reprint of revised edition, 2002. First edition 1994.
Buddhism's Journey to Tibet
Zangpo, Ngawang (Kalu Rinpoché Translation Group), trans. Buddhism's Journey to Tibet. Books Two, Three, and Four of The Treasury of Knowledge. By Jamgön Kongtrül ('jam mgon kong sprul). Ithaca, NY: Snow Lion Publications, 2010.
Buddhist Cosmic Unity
Silk, Jonathan, A. Buddhist Cosmic Unity: An Edition, Translation and Study of the Anūnatvāpūrṇatvanirdeśaparivarta. Hamburg Buddhist Studies Series 4. Hamburg: Hamburg University Press, 2015. https://hup.sub.uni-hamburg.de/volltexte/2015/154/pdf/HamburgUP_HBS4_Silk_Unity.pdf.
Buddhist Faith and Sudden Enlightenment
Park, Sung Bae. Buddhist Faith and Sudden Enlightenment. Albany: State University of New York Press, 1983.
Buddhist Philosophy and Meditation Practice
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 Texts Through the Ages
Conze, Edward, trans. and ed. Buddhist Texts Through the Ages: Newly Translated from the Original Pali, Sanskrit, Chinese, Tibetan, Japanese, and Apabhramsa. In collaboration with I. B. Horner, D. Snellgrove, and A. Waley. New York: Philosophical Library, 1954.
Carefree Dignity
Tsoknyi Rinpoche. Carefree Dignity: Discourses on Training in the Nature of Mind by Drubwang Tsoknyi Rinpoche. Compiled and translated by Erik Pema Kunsang and Marcia Binder Schmidt. Edited by Kerry Moran. Hong Kong: Rangjung Yeshe Publications, 1998. https://archive.org/details/carefreedignitydiscoursesontraininginthenatureofmindbytsoknyirinpocheed.keerrymoranrupaco._107_f.
Cataphatic Emptiness: rGyal-tshab on the Buddha-essence Theory of Asaṅga's Ratnagotravibhāgavyākhyā
Jiang, Bo. "Cataphatic Emptiness: rGyal-tshab on the Buddha-Essence Theory of Asaṅga's Ratnagotravibhāgavyākhyā." PhD diss., Columbia University, 2008.
Chi-tsang’s Ta-ch’eng-hsüan-lun: The Two Truths and the Buddha Nature
Koseki, Aaron K. "Chi-tsang's Ta-ch'eng-hsüan-lun: The Two Truths and the Buddha-Nature." PhD diss., University of Wisconsin-Madison, 1977.

... further results

"Tathāgata" in Haribhadra's Commentary
Mano, Ryūkai. "'Tathāgata' in Haribhadra's Commentary." Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 16, no. 2 (1968): 22–28.
"Zen is Not Buddhism": Recent Japanese Critiques of Buddha-Nature
Swanson, Paul L. "'Zen is Not Buddhism': Recent Japanese Critiques of Buddha-Nature." Numen 40, no. 2 (1993): 115–49. http://www.thezensite.com/ZenEssays/HistoricalZen/zen-is-not-BUDDHISM.pdf.
'Gos Lo tsā ba gZhon nu dpal's Commentary on the Dharmatā Chapter of the Dharmadharmatāvibhāgakārikās
Mathes, Klaus-Dieter. "'Gos Lo tsā ba gZhon nu dpal's Commentary on the Dharmatā Chapter of the Dharmadharmatāvibhāgakārikās." Studies in Indian Philosophy and Buddhism 12 (2005): 3–39.
This book contains a critical edition of a Tibetan commentary composed by 'Gos Lo tsā ba gZhon nu dpal (1392-1481) on the Ratnagotravibhāgavyākhyā. The Ratnagotravibhāga, attributed to Maitreya, and its vyākhyā, attributed to Asaṅga, are of special significance in Buddhism for the discussion of the 'buddha-nature' (tathāgatagarbha), i.e. the idea that the nature of a buddha is inherent in every human being. gZhon nu dpal's commentary (hereafter: ZhP), which has never been published before, provides an account on this issue which is imposing both in view of its size as well as its historical and philosophical importance. Mathes' edition thus provides an important and valuable contribution to future studies on the subject.
      The edition proper (pp. 1-576) is preceded by a brief introduction (pp. ix–xvii) which, besides editorial remarks, deals with gZhon nu dpal's life and education on the basis of an unpublished biography by his disciple Zhwa dmar Chos kyi grags pa (1453-1524), and of the bKa' gdams chos 'byung of Las chen Kun dga' rgyal mtshan (b. 1440), another of his disciples.'"`UNIQ--ref-00000003-QINU`"' This information adds to the preliminary observations by Mathes in an article entitled '"Gos Lo tsā ba gZhon nu dpal's Extensive Commentary on and Study of the Ratnagotravibhāgavyākhyā (Mathes 2002)'"`UNIQ--ref-00000004-QINU`"', which gives a more detailed biographical account and discusses the position that gZhon nu dpal holds in ZhP.
      'Gos Lo tsā ba Yid bzang rtse ba gZhon nu dpal is well known to Tibetologists for his work entitled The Blue Annals (Deb ther sngon po), composed a few years earlier than ZhP.'"`UNIQ--ref-00000005-QINU`"' This mine of biographical, bibliographical and historical information already gives us an idea of the mastery that this remarkable scholar had of all fields of Buddhist studies. Mathes' introduction informs us of the key elements of gZhon nu dpal's thorough education in all the major religious traditions with the most important masters of the time, such as Tsong kha pa (1357-1419), the Fifth Karmapa De bzhin gshegs pa (1384-1415), the rNying ma pa teacher sGrol ma ba Sangs rgyas rin chen (1350-1430), or the Sa skya master Rong ston Shes bya kun rig (1367-1449). gZhon nu dpal distinguishes himself by his open-minded and non-sectarian approach, which is reflected in his ZhP, where he combines the commentarial tradition of rNgog Blo ldan shes rab (1059-1109) with sGam po pa's (1079- 1153) "Great Seal" (mahāmudrā) interpretation. The introduction also deals with the circumstances of the redaction of ZhP — composed in 1473 as gZhon nu dpal was nearly blind and had to dictate his work from memory over a period of four months — and of the carving of the printing blocks as described in the colophon. Mathes notes that gZhon nu dpal obviously had access to the Sanskrit original of the Ratnagotravibhāgavyākhyā as he frequently discusses Sanskrit words from this text and occasionally mentions or (politely) criticizes the existing translation by rNgog Lo tsä ba Bio ldan shes rab, which is the one found in the canon (sDe dge bsTan 'gyur 4024–4025).'"`UNIQ--ref-00000006-QINU`"' Mathes (p.xv) also mentions a translation by Nag tsho Lo tsā ba which gZhon nu dpal occasionally discusses, but gives no specifics about this translator.'"`UNIQ--ref-00000007-QINU`"' By comparing the quotations of the Ratnagotravibhāgavyākhyā in ZhP with the Sanskrit text (edited by E.H. Johnston)'"`UNIQ--ref-00000008-QINU`"' and the Tibetan translation found in the canon (edited by Z. Nakamura on the basis of Sde dge, Narthang and Peking bsTan 'gyur)'"`UNIQ--ref-00000009-QINU`"', Mathes establishes that gZhon nu dpal's version, in several cases, better fits the original (p. xiv).

Read more here . . .

Hugon, Pascale. Review of 'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā (Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long), edited by Klaus-Dieter Mathes. Asiatische Studien 60, no. 1 (2006): 246–53. https://www.e-periodica.ch/digbib/view?pid=ast-002%3A2006%3A60%3A%3A248#252.
'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā-Review by Kano
Kano, Kazuo. Review of 'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā (Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long), edited by Klaus-Dieter Mathes. Journal of the American Oriental Society 125, no. 1 (2005) 143–45.
In this paper I present some preliminary observations on 'Gos Lo tsā ba Gzhon nu dpal's (1392-1481) commentary on the Ratnagotravibhāgavyākhyā, which I am editing and evaluating as a part of my habilitation project. Three years ago I gained access to a photocopy of a 698-folio-long handwritten dbu med version of this text.'"`UNIQ--ref-00000F7E-QINU`"' Like the Indian vyākhyā, the commentary is divided into five chapters. Their headings are listed together with the folio numbers on a cover page, which bears the seal of the Zhva dmar pa and assigns the letter ha to the volume containing Gzhon nu dpal's commentary. It is thus reasonable to assume that the original was kept in the library of the Shamarpas in Yangpacan, probably already from the time of the famous Fourth Shamarpa Chos kyi grags pa (1453-1524), who was a disciple of Gzhon nu dpal. After the war with Prithivi Narayan Shah in 1792, Yangpacan was seized by the Gelug government and the text found its way to Drepung, where many other Kagyu texts were kept. Recently I received a photocopy of a Yangpacan block-print from Tibet with the same text on 463 folios. This could be the text described by A khu ching Shes rab rgya mtsho as having 461 folios.'"`UNIQ--ref-00000F7F-QINU`"' The numbering starts anew with each chapter; thus a small calculation mistake could explain the difference of two folios. (Mathes, introductory remarks, 79)
Mathes, Klaus-Dieter. "'Gos Lo tsā ba Gzhon nu dpal's Extensive Commentary on and Study of the Ratnagotravibhāgavyākhyā." In Religion and Secular Culture in Tibet, edited by Henk Blezer with the assistance of Abel Zadoks, 79–96. Proceedings of the Ninth Seminar of the International Association of Tibetan Studies, Leiden 2000. Brill’s Tibetan Studies Library 2/2. Leiden: Brill, 2002.
'Luminous Is This Mind, O Monks': An Intertextual Excursion by Peter Skilling
Skilling, Peter. 'Luminous Is This Mind, O Monks': An Intertextual Excursion. Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Oct 29, 2022. Video, 1:14:13. https://www.youtube.com/watch?v=BlwOE_JzknM.
The text, Ta-ch'eng ch'i-hsin lunf (The Awakening of Faith in Mahāyāna, henceforth abbreviated as AFM), has been the center of a long controversy in the field of Buddhist studies. It has been suspected by Mochizuki Shinkōg'"`UNIQ--ref-00000DD2-QINU`"' and others to be a Chinese fabrication, while Tokiwa Daijō and others defend its alleged Indian origin. The present short article will not review the past and present scholarship on the AFM or bring in my own studies on the matter.'"`UNIQ--ref-00000DD3-QINU`"' It will be devoted to one tiny but crucial issue: the fate of a key concept in the two "translations"—Paramārtha's original (AFM) and Śikṣānanda's version (AFMS for short). The concept is nien and wu-nien. To state the conclusion here so as to simplify our discussion: the nien complex, in my opinion, cannot be understood without reference to a pre-Buddhist (Han Chinese) usage of the term. It is foreign or jarring enough to the person responsible for the AFMS that it has been systematically modified or outright substituted so as to bring the AFM in line with the Yogācāra (Wei-shih,i Vijñaptimātratā) philosophy. By showing the sinitic character of the nien ideology, its centrality in the AFM, and the redaction of it by the AFMS, we can come one step closer to resolving the long controversy over the authorship of the AFM. From the limited evidence in this one short study, it would appear that the AFM was authored in China and the AFMS was a conscious redaction of the AFM in China (or Korea?'"`UNIQ--ref-00000DD4-QINU`"') to bring this work into line with the demands of Hsüan-tsang'sj Wei-shih philosophy.
      We will begin with a survey of modern Sanskritists' attempts at identifying nien and why such attempts have ultimately failed. Then we will look at a similar attempt by the AFMS to edit off the nien ideology and how by so doing it violated the integrity of the original AFM message. The sinitic meaning of the term nien and wu-nien will be demonstrated with precedents in Han thought, usages in the Six Dynasties and in Ch'an.k I will conclude with a word on why AFMS was produced. (Lai, "A Clue to the Authorship of the Awakening of Faith," 34–35)
Lai, Whalen. "A Clue to the Authorship of the Awakening of Faith: 'Śikṣānanda's' Redaction of the Word 'Nien'." Journal of the International Association of Buddhist Studies 3, no. 1 (1980): 34–53. https://journals.ub.uni-heidelberg.de/index.php/jiabs/article/view/8506/2413.
A Comment on the Term Ārambaṇa in the Ratnagotravibhāga, I, 9
Takasaki, Jikidō. "A Comment on the Term Ārambaṇa in the Ratnagotravibhāga, I, 9," Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 10, no. 2 (1962): 26–33. https://www.jstage.jst.go.jp/article/ibk1952/10/2/10_2_757/_pdf/-char/en.
A Comparative Study of Taehyŏn, Wŏnhyo, and Fazangs’ Views on Ālayavijñāna and Tathāgatagarbha
Lee, Sumi. "A Comparative Study of Taehyŏn, Wŏnhyo, and Fazangs’ Views on Ālayavijñāna and Tathāgatagarbha." (In Korean.) Journal of Eastern-Asia Buddhism and Culture 32, no. 12 (2017): 101–29.
A Critical Edition and Translation of a Text Fragment from Abhayākaragupta's Āmnāyamañjarī: Göttingen, Cod.ms.sanscr.259b
Tomabechi, Tōru, and Kazuo Kano. "A Critical Edition and Translation of a Text Fragment from Abhayākaragupta's Āmnāyamañjarī: Göttingen, Cod.ms.sanscr.259b." Tantric Studies 1 (2008): 22–44.
A Dilettante's Ramblings on the Uttaratantra, Asaṅga, Mipham, and Buddha-Nature by John Canti
Canti, John. "A Dilettante's Ramblings on the Uttaratantra, Asaṅga, Mipham, and Buddha-Nature." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 25, 2022. Video, 1:33:09. https://www.youtube.com/watch?v=YEwPclJGvF8.
The Fourth Zhwa dmar pa Chos grags ye shes (1453–1524) as well as being a prominent student and biographer of the famous ’Gos Lo tsā ba, also established himself as a scholar, a central Tibetan ruler, and a monk. His collected works discuss among much else the topic of luminosity as it is developed in the Bka’ brgyud pa Mahāmudrā tradition.

      This paper focuses on his writings on the “hidden meaning of luminosity”. According to Chos grags ye shes the nonaffirming negation in the second cycle of the Buddha’s teaching is of not fully perfected definitive meaning while the affirming negation of the third wheel, the inseparability of mind’s emptiness and luminosity, in other words mahāmudrā, constitutes the fully perfected definitive meaning. (Draszczyk, introduction, 1)

Draszczyk, Martina. "A Eulogy of Mind's Connate Qualities, Zhwa dmar Chos grags ye shes on the Hidden Meaning of Luminosity." In Zentralasiatische Studien 44 (Part 1), edited by Klaus-Dieter Mathes, 99–120. Andiast, Switzerland: International Institute for Tibetan and Buddhist Studies GmbH, 2015. http://www.bodhi.at/files/draszczyk_2015b_a_eulogy_of_mind_s_connate_qualities_zas.pdf.
A Fragment of the "Uttaratantra" in Sanskrit
Bailey, Harold W., and E. H. Johnston. "A Fragment of the Uttaratantra in Sanskrit." Bulletin of the School of Oriental Studies 8, no. 1 (1935): 77–89.
A History of Buddha-Nature Theory: The Literature and Traditions
Gardner, Alex. "A History of Buddha-Nature Theory: The Literature and Traditions." Buddha-Nature: A Tsadra Foundation Initiative, October 9, 2019. https://buddhanature.tsadra.org/index.php/Articles/A_History_of_Buddha-Nature_Theory:_The_Literature_and_Traditions.
A Late Proponent of the Jo nang gZhan stong Doctrine: Ngag dbang tshogs gnyis rgya mtsho (1880–1940)
Brambilla, Filippo. "A Late Proponent of the Jo nang gZhan stong Doctrine: Ngag dbang tshogs gnyis rgya mtsho (1880–1940)." Revue d’Etudes Tibétaines 45 (2018): 5–50.
A Look at the Diversity of the Gzhan stong Tradition
Burchardi, Anne. “A Look at the Diversity of the Gzhan stong Tradition.” Journal of the International Association of Tibetan Studies 3 (2007): 1–24. http://www.thlib.org?tid=T3128
A Luminous Transcendence of Views: The Thirty Apophatic Topics in dPal dbyangs's Thugs kyi sgron ma
Takahashi, Kammie. "A Luminous Transcendence of Views: The Thirty Apophatic Topics in dPal dbyangs's Thugs kyi sgron ma." In Vol. 2 of "Etudes rDzogs Chen," under the direction of Jean-Luc Achard, special issue, Revue d’Etudes Tibétaines 44 (2018): 159–77. http://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_44_06.pdf.
A Manuscript of the Mahāyānottaratantraśāstropadeśa, a Sanskrit Commentary on the Ratnagotravibhāga
Takasaki, Jikidō. "A Manuscript of the Mahāyānottaratantraśāstropadeśa, a Sanskrit Commentary on the Ratnagotravibhāga." (In Japanese.) Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 23, no. 2 (1975) 52–59.
A Multi-associative Term: Why Tathāgatagarbha Is Not One and the Same
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.
A Note on Ratnagotravibhāga I.52 + Bhagavadgītā XIII.32
Gokhale, Vasudeva Vishnunath. "A Note on Ratnagotravibhāga I.52 = Bhagavadgītā XIII.32." In Studies in Indology and Buddhology: Presented in Honour of Professor Susumu Yamaguchi on the Occasion of His Sixtieth Birthday, edited by Gadjin Nagao, 90–91. Kyoto: Hozokan, 1955.
A Prayer for "Plants and Trees, Countries and Lands, All Become Buddhas"
Okada, Shinsui. "A Prayer for 'Plants and Trees, Countries and Lands, All Become Buddhas'." Dharma World 45 (2018): 13–15. https://rk-world.org/wp-content/uploads/2020/03/DW18_7-12.pdf.
A Preliminary Analysis of the Tathāgatagarbhasūtra as Found in the Lang Kanjur
Zimmermann, Michael. "A Preliminary Analysis of the Tathāgatagarbhasūtra as Found in the Lang Kanjur." In "Establishing the Succession of the Sakya Lamas of Näsar Gompa and Lang Gompa in Dolpo (Nepal)," by Klaus-Dieter Mathes. Appendix, Wiener Zeitschrift für die Kunde Südasiens 47 (2003): 104–5. http://austriaca.at/0xc1aa5576_0x00040b80.pdf.
In the summer of 2007 I had the opportunity to participate in Francesco Sferra’s course on Kamalaśīla’s First Bhāvanākrama at the University of Hamburg. For his lectures Sferra kindly provided us with digital images of Tucci’s photographs of the Sanskrit manuscript of this text. The 27 extant folios of the Bhāvanākrama (fols. 2–28), which were used by Tucci for the editio princeps of the text,'"`UNIQ--ref-00000C6A-QINU`"' have been photographed in three successive multi-folio images together with nine extra folios that appear in two photos only, namely those labelled MT 41 II/01 and MT 42 II/02. My attention was caught by these folios since while the Bhāvanākrama manuscript is written in Magadhi script, these nine folios are written in Śāradā script — a rather rare phenomenon among the corpus of Sanskrit manuscripts preserved in Tibet. They and the rest of the Bhāvanākrama manuscript were originally preserved at Zwa lu Ri phug.'"`UNIQ--ref-00000C6B-QINU`"' The manuscripts preserved there were probably taken to Beijing (The Cultural Palace of Nationalities) in the 1960s, but were returned to Lhasa sometime after 1990 (first to Nor bu gliṅ ka and then to the Tibetan Museum).'"`UNIQ--ref-00000C6C-QINU`"'
      Of the nine folios, Tucci photographed both sides of seven of them, while he photographed only one side of the remaining two (here labelled 7.2 and 9.2). The two sides not filmed were probably blank or contained title pages (unfortunately, Tucci did not photograph title pages). Some images are out of focus and barely legible, and thus a complete diplomatic transcription is almost impossible. If Rāhula Sāṅkṛtyāyana photographed the same folios, this would be very helpful in deciphering them; however, I have yet to find evidence that he did. Therefore, I have only been able to go through the folios haltingly, and so identify a limited number of them. (Kano, introductory remarks, 381–82)

Kano, Kazuo. "A Preliminary Report on Newly Identified Text Fragments in Śāradā Script from Zhwa lu Monastery in the Tucci Collection." In Part 1 of Sanskrit Texts from Giuseppe Tucci's Collection, edited by Francesco Sferra, 381–400. Rome: Istituto Italiano per l'Africa e l'Oriente (IsIAO), 2008.
This article introduces 45 Tibetan commentaries on the Ratnagotravibhāga (RGV), better known in Tibet as the Mahayanūttaratantrāśāstra, Theg pa chen po rgyud bla ma bstan bcos or Rgyud bla ma and is an attempt at charting all Tibetan RGV commentaries. A short presentation of their authors and their bibliographical references are given. The listing is in chronological order and the key data are provided in a chart in the appendix representing the result of research into various catalogues, hand lists, and other accounts.
Burchardi, Anne. "A Provisional List of Tibetan Commentaries on the Ratnagotravibhāga." Tibet Journal 31, no. 4 (2006): 3–46.
Ching Keng’s paper challenges the prevalent assumption that the Awakening of Faith was composed under the influence of the Dilun School. Keng aims to show that in the representative works of Huiyuan, arguably the most important Dilun master, we do not find the essential doctrinal feature of the Awakening of Faith, namely, the compromise or even the total obliteration of the distinction between unconditioned (asaṃskṛta) and conditioned (saṃskṛta) dharmas. Keng observes that almost all available studies of Huiyuan focus on a small piece entitled "Bashi yi" (八識義, "On the Meaning of the Eight Consciousnesses"), which shows strong influence from the "Awakening of Faith"; but that other works of Huiyuan outline a very different conceptual scheme. Taking these other works as representing Huiyuan's earlier thought, and therefore Dilun thought, Keng argues that the hallmark of Huiyuan's thought is a dualist scheme, in which the inherently pure aspect is unambiguously unconditioned, with no blending with conditioned dharmas; this inherently pure aspect can adjust to falsity (suiwang 隨妄) and give rise to misconception, but without compromising its unconditioned nature. Upon this basis, Keng contends that the compromise between unconditioned and conditioned in the Awakening of Faith should be regarded as an innovation, rather than a direct outgrowth from Dilun thought. An important broader implication of Keng's argument is that Huiyuan’s thought, Dilun thought, and even the thought of the Laṅkāvatāra-sūtra has been anachronistically misinterpreted through the later, typically Chinese lens of the Awakening of Faith. This suggests the sobering possibility that typically "sinitic" (or even "sinified") developments became so pervasive in the later East Asian tradition that their stamp may still lie heavy upon parts of modern Buddhology itself, and that we might therefore overlook both evidence and products of "sinifying" processes, and even the actual features of Indic materials. (Radich and Lin, introduction to A Distant Mirror, 25–26)
Keng, Ching. "A Re-examination of the Relationship between the Awakening of Faith and Dilun School Thought, Focusing on the Works of Huiyuan." In A Distant Mirror: Articulating Indic Ideas in Sixth and Seventh Century Chinese Buddhism, edited by Chen-kuo Lin and Michael Radich, 183–215. Hamburg: Hamburg University Press, 2014. https://hup.sub.uni-hamburg.de/volltexte/2014/146/chapter/HamburgUP_HBS03_Keng_LinRadich_Mirror.pdf.
The reign of the King Ṭhi-sroṅ-deu-tsen (Khri-sroṅ-Idehu-btsan, VII century) represents a period of the greatest importance in the early history of Tibet in general and of the spread of Buddhism in that country in particular. The activity of the great Śāntirakṣita ("Ācārya Bodhisattva") and of Padma-sambhava. the selection of the first seven Buddhist monks of Tibetan origin (sad-mi mi bdun), the foundation of numerous sites of Buddhist learning in Tibet, and the intense literary activity of the Tibetan learned translators (lo-tsa-ba)—Pal-tseg (dPal-brtsegs) and others by whom a great number of Buddhist canonical and scientific works were rendered into Tibetan,—all this has been described by Bu-ston in his History of Buddhism and in other Tibetan historical works
      There is, however, one subject relating to the spread of Buddhism in Ṭhi-sroṅ-deu-tsen's reign, to which the Tibetan historian devotes his special attention and on which he dwells in detail. This is the strife between two parties into which the Buddhists of Tibet were at that time split. One of these parties consisted of the pupils and followers of Ācārya Śāntirakṣita who professed that form of Mahāyāna Buddhism which was generally acknowledged in India and Nepal, viz. the teaching of the Path to Enlightenment through the practice of meditation connected with the dialectical analysis peculiar to the Mādhyamika school of the Buddhists and with the practice of the six Transcendental Virtues (pāramitā).
      The leader of the other party was a Chinese teacher (hwa-śaṅ or ho-shang) known by the Sanskrit name Mahāyānadeva, who preached a doctrine of complete quietism and inactivity. According to him every kind of religious practice, the meditative exercises and all virtuous deeds as well were completely useless and even undesirable: the liberation from the bonds of phenomenal existence was to be attained merely through the complete cessation of every kind of thought and mental activity,—by abiding perpetually in a state analogous to sleep. Bu-ston'"`UNIQ--ref-00000002-QINU`"' relates how this party grew very powerful and found numerous adherents among the Tibetans, how the followers of Śāntirakṣita suffered oppression from it, and how the king who was an adherent of Śāntirakṣita's system, invited Śāntirakṣita's pupil, the teacher Kamalaśīla in order to refute the incorrect teachings of the Chinese party. The dispute between Kamalaśīla and the Chinese Ho-shang in which the latter was defeated is described by Bu-ston'"`UNIQ--ref-00000003-QINU`"' in detail. We read that the leading men of the two parties'"`UNIQ--ref-00000004-QINU`"' assembled in the presence of the king, that the Ho-shang was the first to speak in favour of his theory of quietism and inactivity and was answered by Kamalaśīla who demonstrated all the absurdity of the theses maintained by the Ho-shang and showed that the teachings of such a kind were in conflict with the main principles of Buddhism and were conducive to the depreciation and rejection of the most essential features of the Buddhist Path to Enlightenment. We read further on how the chief adherents of Kamalaśīla'"`UNIQ--ref-00000005-QINU`"' likewise refuted the theories of the Ho-shang, how the latter and his party acknowledged themselves vanquished and were expelled from Tibet by order of the king who prescribed to follow henceforth the Buddhist doctrines that were generally admitted,—the teaching of the six Virtues as regards religious practice and the Mādhvamika system of Nāgārjuna as regards the theory.'"`UNIQ--ref-00000006-QINU`"'
      Thus the influence of the Chinese Ho-shang’s teachings over the minds of the Tibetans suffered a complete defeat and with it perhaps some political influence of China.'"`UNIQ--ref-00000007-QINU`"' This is certainly a most important event in the history of Tibetan Buddhism which has been duly appreciated by Bu-ston. It is therefore quite natural that we should be interested in finding out the sources of Bu-ston's historical record. But the text of Bu-ston's History which, as a rule, contains references to the works on the foundation of which it has been compiled, does not give us any information here. At the first glance the account of the controversy looks like the reproduction of an oral tradition and there is nothing that could make us conjecture the presence of a literary work upon which the record could have been founded- The following will show that it has now become possible to trace out this work, to compare with it the account given by Bu-ston and to ascertain its historical importance. (Obermiller, "A Sanskrit MS. from Tibet," 1–3)

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Obermiller, Eugène. "A Sanskrit MS. from Tibet: Kamalaśīla's Bhāvanā-krama." Journal of the Greater India Society 2, no. 1 (1935): 1–11.
A Second Tibetan Translation of the Tathāgatagarbhasūtra in the Newark Manuscript Kanjur from Bathang: A Translation of the Early Period (snga dar)
Zimmermann, Michael. "A Second Tibetan Translation of the Tathāgatagarbhasūtra in the Newark Manuscript Kanjur from Bathang: A Translation of the Early Period (snga dar)." Transactions of the International Conference of Eastern Studies 43 (1998): 33-50. https://www.buddhismuskunde.uni-hamburg.de/pdf/5-personen/zimmermann/tohoku-gakkai-1998-tathagatagarbha.pdf.
A Self-Aggrandizing Vehicle: Tathāgatagarbha, Tīrthikas, and the True Self
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.
A Short Guide to Key Buddhanature Texts (Donnelly 2023)
Donnelly, Gary. "A Short Guide to Key Buddhanature Texts." Buddhadharma: The Practitioner's Guide, Fall 2023, 28–29.
A Study of the Early-Stage Translations of Foxing 佛性 in Chinese Buddhism: The Da Banniepan Jing 大般涅槃經 Trans. Dharmakṣema and the Da Fangdeng Rulaizang Jing 大方等如來藏經 Trans. Buddhabhadra
Li, Zijie. "A Study of the Early-Stage Translations of Foxing 佛性 in Chinese Buddhism: The Da Banniepan Jing 大般涅槃經 Trans. Dharmakṣema and the Da Fangdeng Rulaizang Jing 大方等如來藏經 Trans. Buddhabhadra." Religions 13, no. 7 (2022): 1–25. https://doi.org/10.3390/rel13070619.
For several reasons the Ratnagotravibhāga deserves our attention. It is the only text on the tathāgatagarbha which has been preserved in Sanskrit. There are many problems connected with its place in the history of Mahāyāna philosophy and with its authorship. The Tibetan tradition attributes the verses to Maitreya and the prose commentary to Asaṅga. This text is held in high regard as one of the five treatises composed by Maitreya. However, the Chinese tradition attributes the whole work to Sāramati. This tradition is mentioned by Yüan-ts'e (613-696) in his commentary on the Saṃdhinirmocanasūtra'"`UNIQ--ref-00001439-QINU`"' and by Fa-tsang (643-712) in his commentary on the Dharmadhātvaviśeṣaśāstra.'"`UNIQ--ref-0000143A-QINU`"' Probably the earliest reference to Sāramati as author of the Ratnagotravibhāga is to be found in Chih-i's Mo-ho chih-kuan (Taishō, Vol. XLVI, Nr. 1911, p. 31b18-26) which has been dictated by him in 594 (cf. p. 125 of Tsukinowa's article mentioned in note 8). The identity of Sāramati raises many problems. Some scholars have identified him with Sthiramati,'"`UNIQ--ref-0000143B-QINU`"' others have distinguished two Sāramati's.'"`UNIQ--ref-0000143C-QINU`"' There are also many obscurities in the Chinese traditions concerning the translator of the Chinese version. Chinese catalogues mention two translations, one by Ratnamati and the other by Bodhiruci.
     In 1931 E. Obermiller published a translation of the Ratnagotravibhāga from the Tibetan: "The Sublime Science of the Great Vehicle to Salvation", Acta Orientalia, Vol. IX, Part II.III, pp. 81-306.'"`UNIQ--ref-0000143D-QINU`"' His interpretation of the text is based upon a commentary by Tsoṅ-kha-pa's pupil and successor rGyal-tshab Dar-ma rin-chen (1364–1432)'"`UNIQ--ref-0000143E-QINU`"' The Sanskrit text has been edited by E. H. Johnston and published by T. Chowdhury: The Ratnagotravibhāga Mahāyānottaratantraśāstra (Patna, 1950). This edition is based upon two manuscripts found in Tibet by Rāhula Sāṁkṛtyāyana. The edition of the Sanskrit text has given a new impulse to the study of the Ratnagotravibhāga. Several passages of the Ratnagotravibhāga have been translated by E. Conze (Buddhist Texts through the Ages, Oxford, 1954, pp. 130-131, 181-184 and 216-217). In Die Philosophie des Buddhismus (Berlin, 1956, pp. 255-264) E. Frauwallner has given a summary of the ideas contained in this text and a translation of several verses.'"`UNIQ--ref-0000143F-QINU`"' In 1959 Ui Hakuju published a detailed study on the Ratnagotravibhāga (Hōshōron Kenkyū) which contains a complete translation (pp. 471-648), together with a Sanskrit-Japanese glossary (pp. 1-60 with separate pagination).'"`UNIQ--ref-00001440-QINU`"' Professor Takasaki's translation was undertaken during his stay in India (1954-1957) and continued afterwards. Apart from this book he has published between 1958 and 1964 ten articles relating to the Ratnagotravibhāga (a list is given on pp. xii-xiii).'"`UNIQ--ref-00001441-QINU`"' . . .
           The translation of the Ratnagotravibhāga by Professor Takasaki is the first to be based on the Sanskrit text and the Chinese and Tibetan translations. Obermiller utilized only the Tibetan version and his translation, excellent as it is, contains a number of mistakes which are obvious in the light of the Sanskrit text. Ui utilized both the Sanskrit text and the Chinese translation, but he was unable to consult the Tibetan translation directly. His knowledge of it was based upon a Japanese translation, made for him by Tada Tōkan, and upon Obermiller's English translation. It is clear from many indications that the Chinese translation is closer to the original than both the Sanskrit text and the Tibetan translation. However, as concerns the interpretation of the text, the Chinese translation is now always a reliable guide. There are several places where Professor Takasaki has been too much influenced by it but in general he indicates very well the wrong interpretations which are to be found in the Chinese translation. For the Tibetan translation Professor Takasaki has consulted only the Derge edition. A comparison of the passages quoted in the notes with the corresponding passages in the Peking edition (the only one at my disposal) shows that the Derge edition does not always give a satisfactory text. An edition of the Tibetan translation based on the Derge, Peking and Narthang editions would be highly desirable. In view of the importance of the vocabulary of the Ratnagotravibhāga for both Buddhist Sanskrit and Mahāyāna terminology, it would also be very useful to have indexes, on the lines of those compiled by Professor Nagao for the Mahāyānasūtrālaṃkāra.

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De Jong, Jan Willem. Review of A Study of the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism, by J. Takasaki. Indo-Iranian Journal 11, no. 1 (1968): 36–54.
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.
A Tree In The West: Competing Tathāgatagarbha Theories in Tibet
Magee, William. "A Tree in the West: Competing Tathāgatagarbha Theories in Tibet." Chung-Hwa Buddhist Journal 19 (2006): 445–511.
A propos de la date de Vasubandhu
Péri, Nöel. "A propos de la date de Vasubandhu." Bulletin de l'Ecole française d'Extrême-Orient 11 (1911): 339–90. https://www.persee.fr/doc/befeo_0336-1519_1911_num_11_1_2695
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.
All Buddhas and All Living Beings Are Just This One Mind
Henkel, Kokyo. "All Buddhas and All Living Beings are Just This One Mind: Teachings of the Buddhas and Zen Ancestors on Buddha Nature, Empty Awareness, and Nonduality." Unpublished manuscript. n.d., PDF file. https://kokyohenkel.weebly.com/uploads/1/2/7/4/127410773/one_mind_buddha_nature_-_kokyo.pdf.
Apophatic and Kataphatic Discourse in Mahāyāna: A Chinese View
Gimello, Robert M. "Apophatic and Kataphatic Discourse in Mahāyāna: A Chinese View." Philosophy East and West 26, no. 2 (1976): 117–36.
Appendix F: Inventory List of Manuscripts in Sanskrit, Khotanese, and Kuchean
Stein, Aurel. "Appendix F: Inventory List of Manuscripts in Sanskrit, Khotanese, and Kuchean". Prepared by A. F. Rudolf Hoernle. In Serindia: Detailed Report of Explorations in Central Asia and Westernmost China. Vol. 3, Text, 1432–59. Oxford: Clarendon Press, 1921. http://dsr.nii.ac.jp/toyobunko/VIII-5-B2-9/V-3/page/0402.html.en
The Awakening of Faith in Mahāyāna (Dasheng qixinlun) is one of the most influential philosophical texts in East Asian Buddhism. It is most important for developing the Indian Buddhist doctrine of an inherent potentiality for Buddhahood (tathāgatagarbha) into a monistic ontology based on the mind as the ultimate ground of all experience. Its most significant contribution to East Asian Buddhist thought is its formulation of the idea of original enlightenment (benjue, or in Japanese, hongaku). (Source Accessed Jun 3, 2020)
Gregory, Peter. "Awakening of Faith in Mahāyāna." In Vol. 2 of Routledge Encyclopedia of Philosophy, edited by Edward Craig, 603–4. London: Routledge, 1998.
BCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (1)
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (1)" (A Critical Edition and Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (1)). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 45 (2010): 13–55.
BCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (2): Hōshōron I.4–22 no chūkai
Kano, Kazuo. "bCom ldan rig ral cho Daijō kukyōron sōgonka: Wayaku oyobi kōtei tekusuto (2): Hōshōron I.4–22 no chūkai" (A Critical Edition and Annotated Translation of bCom ldan rig ral's rGyud bla ma'i ṭī ka rgyan gyi me tog (2): Commentary on Ratnagotravibhāga I.4–22). Kōyasan Daigaku Ronsō (Journal of Kōyasan University) 48 (2013): 1–14.
Basic Program: Buddha Nature, Essence of Enlightenment by Don Handrick
Handrick, Don. "Basic Program: Buddha Nature, Essence of Enlightenment." Recorded at Thubten Norbu Ling Tibetan Buddhist Center, Santa Fe, NM, May 28, 2014–July 29, 2015. Audio. https://archive.org/details/BuddhaNatureEssenceOfEnlightenment2014/Essence_of_Enlightenment_01_2014-05-28.mp3.
Beings, Non-Beings, and Buddhas: Contrasting Notions of Tathāgatagarbha in the Anūnatvāpūrṇatvanirdeśaparivarta and *Mahābherī Sūtra
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.
It has recently been alleged by scholars of the Tibetan "Ancient" (rnying ma) tradition that although buddha-nature theory was well known in Tibet from as early as the eighth century, it played quite an insignificant role in early Nyingma exegesis.'"`UNIQ--ref-000002B6-QINU`"' I intend in this chapter to challenge this assertion by demonstrating that buddha-nature concepts played a highly significant part in Dzokchen thought during the so-called early diffusion (snga dar) period, albeit mostly in the form of autochthonous *bodhigarbha (byang chub snying po) or bodhi-nature concepts rather than their well-known Indian counterpart tathāgatagarbha"`UNIQ--ref-000002B7-QINU`"' (de bzhin gshegs pa'i snying po), as well as the as yet unattested but virtually synonymous *sugatagarbha"`UNIQ--ref-000002B8-QINU`"' (bde bar gshegs pa'i snying po), which are both usually translated as buddha-nature. Although this family of terms is widespread in preclassical Dzokchen exegesis and therefore of inestimable importance for understanding the early development of buddha-nature theories in Tibet, it has hitherto received no attention in contemporary Buddhist studies. In determining the reasons for the obvious predilection for this indigenous family of buddha-nature concepts from the eighth to eleventh centuries, my aim is to clarify how bodhi-nature was understood by early Dzokchen authors, why it was distinguished from mainstream Mahāyāna-based buddha-nature concepts, and how it eventually became overshadowed by these latter during the classical period (13th–14th c.) as Indian non-tantric buddha-nature theories and controversies took center stage.'"`UNIQ--ref-000002B9-QINU`"' It is hoped that this short survey of Dzokchen bodhi-nature ideas and their cultural milieu will fill some gaps in our still fragmentary understanding of the origins of Tathāgatagarbha theory in Tibet. At the very least, it will show that a decidedly affirmative indigenous current of buddha-nature teachings flourished in Tibet several centuries prior to the ascendancy of the New (gsar ma) traditions and their polemically heated debates over rangtong (rang stong) and zhentong (gzhan stong) interpretations of buddha-nature. (Higgins, "*Bodhigarbha," 29)
Higgins, David. "*Bodhigarbha: Preliminary Notes on an Early Dzokchen Family of Buddha-Nature Concepts." In The Other Emptiness: Rethinking the Zhentong Buddhist Discourse in Tibet, edited by Michael R. Sheehy and Klaus-Dieter Mathes, 29–52. Albany: State University of New York Press, 2019.
Book Launch: Revisiting Buddha-Nature in India and China by Dr. Christopher Jones and Dr. Li Zijie
Jones, Christopher, and Li Zijie. "Book Launch: Revisiting Buddha-Nature in India and China." Produced by SOAS (University of London), Centre of Buddhist Studies, February 18, 2021. Video, 1:47:49. https://youtu.be/8mKnUnmp4zw.
Sallie B. King, in her essay "Buddha Nature Thought and Mysticism", offers a characterization of the phenomenon of mysticism and analyzes three Buddha Nature texts to see whether and to what extent the thought of those texts may properly be called 'mystical'. All three of the texts she discusses are extant only in Chinese. Two of them—the Buddha Nature Treatise (Fo hsing lun) and the Supreme Basis Sūtra (Fo shuo wu shang i ching)—are translations made by Paramārtha in the sixth century CE; and there is some question as to whether he may have actually composed them rather than simply translated them. The third, the No Increase, No Decrease Sutra, was also translated into Chinese in the sixth century CE (by Bodhiruci), and there almost certainly was an Indic original for this text. Each of these texts belongs, more or less, to the Tathāgatagarbha tradition, but King wishes to classify only the Buddha Nature Treatise and the No Increase, No Decrease Sūtra as properly mystical texts. The Supreme Basis Sūtra, she argues, endorses devotionalism rather than direct mystical experience for the practitioner; it cannot therefore be classified as a mystical text. King therefore distinguishes different threads or emphases within the Buddha Nature thought of the period with which she deals. (Griffiths and Keenan, introduction to Buddha Nature, 5–6)
King, Sallie B. "Buddha Nature Thought and Mysticism." In Buddha Nature: A Festschrift in Honor of Minoru Kiyota, edited by Paul J. Griffiths and John P. Keenan, 139–52. Tokyo: Buddhist Books International, 1990.
Buddha Nature and the Concept of Person
King, Sallie B. "Buddha Nature and the Concept of Person." Philosophy East and West 39, no. 2 (1989): 151–70.
Buddha Nature and the Omniscient Mind
Zopa, Thubten. "Buddha Nature and the Omniscient Mind." Lecture 3, Section One of the Fourteenth Kopan Course at Kopan Monastery, Nepal, 1981. Lama Yeshe Wisdom Archive, 2020. https://www.lamayeshe.com/article/buddha-nature-and-omniscient-mind.
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.

... further results

People/Duckworth, D.
Duckworth, Douglas. "A Definition of Buddha-Nature." Interview by Alex Gardner. AAR Annual Meeting, Denver, CO, Nov. 20, 2018. Video, 8:45. https://www.youtube.com/watch?v=RvBflqZ4t2w.
Discourse on the Uttaratantra: A Talk by The 14th Dalai Lama in Holland
People/Dalai Lama, 14th
Dalai Lama, 14th. "Discourse on Uttaratantra." Pt. 1 of 4. Interpreted by Alexander Berzin, Filmed May 1986 in Holland. Produced by Study Buddhism. Video, 1:37:22, https://www.youtube.com/watch?v=LsiVRQ3T6EY.
People/Khandro Rinpoche
Khandro Rinpoche. "Abiding within the Buddha-Nature." Produced by Vidyaloke. Filmed at Vana, Dehradun, India, March 6, 2019. Video, 2:08:29. https://www.youtube.com/watch?v=C0XBC1-k7Sg&t=3120s.
People/Guan, Y.
Guan, Yin. "About Faith: Everyone Has Buddha-Nature." Produced by Jade Rei Sylvan. Video, 1:38. https://www.youtube.com/watch?v=vILGYjab20w.
People/Schelling, Arne
Schelling, Arne. "About the Mahayana Uttaratantra Shastra with Arne Schelling." Produced by Dharma Mati Berlin, October 9, 2020. Video, 3:56. https://www.youtube.com/watch?v=XmbEEbTVcrQ.
People/Zimmermann, M.
Zimmermann, Michael. "All Living Beings Have Buddha-Nature: The Genesis of the Concept of Universal Buddhahood." Produced by Glorisun Global Network for Buddhist Studies and FROGBEAR, October 7, 2019, at The University of British Columbia. Glorisun Distinguished Lecture Series. Video, 1:06:34. https://www.youtube.com/watch?v=aZg45nKtOTM.
People/Mingyur, Yongey, 7th
Mingyur, Yongey. "An Introduction to Discovering the Buddha Within." Produced by the Palpung Audio and Visual Archive (PAVA), Feb 19, 2020. Video, 5:45. https://www.youtube.com/watch?v=azIK84yIJqk&t=13s.
People/Burchardi, A., People/Phuntsho, Karma
Burchardi, Anne. "Advice on Navigating the Plethora of Available Buddha-Nature Teachings." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 6:11. https://www.youtube.com/watch?v=yQTddI3Tv8I.
People/Burchardi, A.
Burchardi, Anne. "Buddha-Nature in Practice: How the Notion of 'Garbha' Can Be Applied to 'Being in the World'." Old Topic, New Insights: Buddha-Nature at the Crossroads between Doctrine and Practice. The 16th IATS Conference, Prague, July 3–9, 2022. Produced by the Tsadra Foundation Research Department. Video, 18:19. https://www.youtube.com/watch?v=G-e9mJqrZIc.
People/Burchardi, A., People/Phuntsho, Karma
Burchardi, Anne. "On Her First Encounter with Buddha-Nature Teachings." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 11:42. https://www.youtube.com/watch?v=ad5Bejnvzc0.
People/Burchardi, A., People/Phuntsho, Karma
Burchardi, Anne. "On Her Work Compiling the Commentaries to the Uttaratantra." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 3:18. https://www.youtube.com/watch?v=iLnNvQ2Zy7Y.
People/Burchardi, A., People/Phuntsho, Karma
Burchardi, Anne. "On Turning Hardship into the Path." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 4:00. https://www.youtube.com/watch?v=dOhacgM0S3I.
People/Burchardi, A., People/Phuntsho, Karma
Burchardi, Anne. "On the Provisional or Definitive Nature of the Buddha-Nature Teachings." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 3:37. https://www.youtube.com/watch?v=SDfD6gzolX4.
People/Burchardi, A., People/Phuntsho, Karma
Burchardi, Anne. "On the Sutra Sources for the Uttaratantra and Her Work on the Dharanishvarajasutra." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 8:43. https://www.youtube.com/watch?v=htbHopiQeYg.
People/Burchardi, A., People/Phuntsho, Karma
Burchardi, Anne. "Why the Buddha-Nature Teachings were Taught according to the Uttaratantrashastra." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 24:22. https://www.youtube.com/watch?v=XGOlGy59bMU.
People/Pettit, J.
Pettit, John W. "Basics of Buddha-Nature: Mipham's Roaring Lions Public." Recorded March 27, 2019 at Rangjung Yeshe Institute, Nepal. Audio, 1:14:20. https://soundcloud.com/rangjung-yeshe-institute/basics-of-buddha-nature-miphams-roaring-lions-public.
People/Klein, A.
Klein, Anne. "Buddha-Nature and Permission." Produced by Dawn Mountain Online, July 26, 2016. Video, 1:07. https://www.youtube.com/watch?v=4HXPia-AzlM.
People/Thero, D.
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.
Buddha Nature by Ringu Tulku Rinpoche
People/Ringu Tulku
Ringu Tulku. "Buddha Nature." Pt. 1 of 3. Produced by and filmed at Karma Sonam Dargye Ling Temple, December 1, 2015. Video, 1:37:22. https://www.youtube.com/watch?v=e8BD50jtFgg.
People/Ajahn Brahm
Ajahn Brahm. "Buddha Nature by Ven. Ajahn Brahm." Recorded December 27, 2002. Audio, 55:18. https://www.youtube.com/watch?v=69VQ8Ok4WlA.
People/Duckworth, D.
Duckworth, Douglas S. "Buddha Nature in Tibet: Transformation of the Ground." Recorded 2017 at Rangjung Yeshe Institute, Nepal. Audio, 1:24:26. https://soundcloud.com/rangjung-yeshe-institute/dr-douglas-duckworth-buddha-nature-in-tibet-transformations-of-the-ground.
People/Gyamtso, Khenpo Tsultrim
Gyamtso, Khenpo Tsultrim. "Buddha Nature: A Collection of Khenpo Tsultrim Gyamsto's Teachings on Buddha Nature. The Marpa Foundation's Digital Library of Khenpo Tsultrim Gyamtso Rinpoche. http://ktgr.dscloud.me/moodle/course/index.php?categoryid=25.
People/Zasep Tulku
Zasep Tulku. "Buddha Nature: What Is It? How Is It Different from Soul?" Produced by Buddha Weekly, February 5, 2018. Video, 13:03. https://buddhaweekly.com/buddha-nature-important-video-teaching-venerable-zasep-rinpoche-mantra-chanting-yoko-dharma/.
Buddha Potential 1: Uttaratantra by Kirti Tsenshab Rinpoche at Land of Medicine Buddha
People/Tsenshab, Kirti
Tsenshab, Kirti. "Buddha Potential 1: Uttaratantra by Kirti Tsenshab Rinpoche." Pt. 1 of 9. Filmed at Land of Medicine Buddha, Soquel, CA, 2003. Video, 1:27:14. https://vimeo.com/136634699.
Buddha Potential 2: Uttaratantra by Kirti Tsenshab Rinpoche at Land of Medicine Buddha
People/Tsenshab, Kirti
Tsenshab, Kirti. "Buddha Potential 2: Uttaratantra by Kirti Tsenshab Rinpoche." Pt. 1 of 7. Filmed at Land of Medicine Buddha, Soquel, CA, 2004. Video, 1:35:47. https://vimeo.com/141332642.
People/Brunnhölzl, K., People/Jinpa, Thupten, People/Gardner, A., People/Hookham, S., People/Karmapa, 17th, People/Perman, M., People/Phuntsho, Karma, People/Zenkar, Alak
Tsadra Foundation. "Buddha-Nature Event: 19 September 2020." Buddha-Nature: A Tsadra Foundation Initiative. Recorded September 19, 2020. Video, 2:33:07. https://www.youtube.com/watch?v=p7AS1Iltnto.
People/Hubbard, J., People/Swanson, P.
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.
People/Mingyur, Yongey, 7th
Mingyur, Yongey, 7th. "Buddha-Nature and Creativity." August 30, 2018, Video, 1:37. https://www.youtube.com/watch?v=xVV469EDRcU.
People/Finch, G.
Finch, Rev. George Kosho. "Buddha-Nature." True Words: A Shingon Buddhist Podcast, episode 22. Produced by the Foundation for Shingon Buddhism. August 5, 2017. Audio, 15:34. https://www.youtube.com/watch?v=tpQM8qG8k0k.
People/Sonam, Tshewang
Sonam, Khenpo Tshewang. "Buddha-Nature." Produced by Lopen Dr. Karma Phuntsho, Thimphu, Bhutan, 2021. Video, 16:14. https://www.youtube.com/watch?v=c21zUyp7bKs.
Buddha-Nature: Taught by Cortland Dahl, October 2019
People/Dahl, C.
Dahl, Cortland. "Buddha-Nature." Pt. 1 of 4. Recorded at Tergar Madison Meditation Center, Madison, WI, October 10, 2019. Audio, 1:31:21. https://soundcloud.com/tergar/buddha-nature-cortland-dahl-20191010-tmad.
People/Dorjee, Dudjom
Dorjee, Dudjom. "Buddha Nature." Produced by Karma Thegsum Chöling Dallas, February 21, 2010. Video, 8:23. https://www.youtube.com/watch?v=xfH82y-pLW0.
People/Phuntsho, Karma
Phuntsho, Karma. "Buddha-Nature: Theoretical Understanding and Practical Application." Recorded at Dharma Gate Buddhist College in Budapest, Hungary, Sep 22, 2022. Video, 1:52:27. https://www.youtube.com/watch?v=3wUSjjvsdFg.
People/Sheng Yen
Sheng Yen. "Buddhism's Buddha-Nature and Confucianism's Idea of Inherent Goodness." Produced by Dharma Drum Mountain, January 3, 2016. Video, 8:33. https://www.youtube.com/watch?v=Rv2qlACVB8I.
Buddhism: One Teacher, Many Traditions: Chapter 14: Buddha Nature: A Talk by Thubten Chodron
People/Chodron, T.
Chodron, T. "Buddhism: One Teacher, Many Traditions. Chapter 14: Buddha Nature." Pt. 1 of 4. Produced by Sravasti Abbey, November 15, 2017. Video, 1:15:30, https://www.youtube.com/watch?v=8XpyXg7sAnw.
People/Kemp, C.
Kemp, Casey. "The Luminous Basis for Buddhahood: ’Jig rten mgon po’s Pith Instructions for Merging the Nature of Mind with the Dharmakāya." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 41:36. https://www.youtube.com/watch?v=O7VQkhK1CE0.
People/Kemp, C.
Kemp, Casey. "Buddha-Nature as a Path of Means: The Influence of Buddha-Nature Theory on Eleventh-Century Tibetan Tantric Instructions." Old Topic, New Insights: Buddha-Nature at the Crossroads between Doctrine and Practice. The 16th IATS Conference, Prague, July 3–9, 2022. Produced by the Tsadra Foundation Research Department. Video, 18:48. https://www.youtube.com/watch?v=zr8U2HiLpEE.
People/Charrier, C., People/Carré, P.
Charrier, Christian, and Patrick Carré. "Uttaratantraśāstra: A New French Translation from Tibetan According to ‘Jam mgon Kong sprul’s Commentary." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 40:49. https://www.youtube.com/watch?v=Sgz0XThTwGE.
People/Jones, Christopher
Jones, Christopher. "Defining a 'Buddha-Nature Discourse': The Case of the Mahāmeghasūtra (Sprin chen po'i mdo)." Old Topic, New Insights: Buddha-Nature at the Crossroads between Doctrine and Practice. The 16th IATS Conference, Prague, July 3–9, 2022. Produced by the Tsadra Foundation Research Department. Video, 17:22. https://www.youtube.com/watch?v=Yi7pzXbM4-c.
People/Jones, Christopher
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.
People/Geydrak Rinpoche
Geydrak Rinpoche. "Closing Remarks from Geydrak Rinpoche." 2023 Buddha-Nature Conference, Shechen Monastery, Kathmandu. Produced by the Tsadra Foundation Research Department. Video, 7:53. https://www.youtube.com/watch?v=VTLq72nR9iU.
People/Gyurme Tsultrim, Shechen Khenpo
Gyurme Tsultrim, Khenpo. "Closing Remarks from Khenpo Gyurme Tsultrim." 2023 Buddha-Nature Conference, Shechen Monastery, Kathmandu. Produced by the Tsadra Foundation Research Department. Video, 16:18. https://www.youtube.com/watch?v=oiRHboR24MU.
People/Dzogchen Ponlop, The 7th
Dzogchen Ponlop Rinpoche, (The 7th). "Compassion, Love, and Buddha Nature." Produced by Rebel Buddha TV, Dzogchen Ponlop Rinpoche, May 27, 2013. Video, 3:42. https://vimeo.com/67070265.
People/Hubbard, J., People/Swanson, P.
Hubbard, Jamie, and Paul Swanson. "Critical Buddhism: An Overview." Interview by Marcus Perman, Alex Gardner, and José Cabezón. AAR Annual Meeting, Denver, CO, Nov. 2018. Video, 10:52. https://www.youtube.com/watch?v=UWbTA-L5I_w&t.
People/Germano, D., People/Phuntsho, Karma
Germano, David. "How Can Dzogchen Teachings and Practices Be Made More Relevant to the Wider World?" Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 11:16. https://www.youtube.com/watch?v=ac2mGKly6ws.
People/Germano, D., People/Phuntsho, Karma
Germano, David. "How Does One Actualize Buddha-Nature in the Nyingtik Teachings?" Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 9:59. https://www.youtube.com/watch?v=XRr0w1uzWmY.
People/Germano, D., People/Phuntsho, Karma
Germano, David. "How Does gzhi (ground or base) Relate to bden pa gnyis (two truths) in Madhyamaka?" Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 6:41. https://www.youtube.com/watch?v=58nyymx1agE.
People/Germano, D., People/Phuntsho, Karma
Germano, David. "On Buddha-Nature in Tibet in the Early Translation Period." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 3:27. https://www.youtube.com/watch?v=CNGs82a3NgM.
People/Germano, D., People/Phuntsho, Karma
Germano, David. "On His Current Research Projects." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 4:49. https://www.youtube.com/watch?v=0UI8lD5YxTk.
People/Germano, D., People/Phuntsho, Karma
Germano, David. "On His Interest in the Great Perfection and Buddha-Nature." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 3:14. https://www.youtube.com/watch?v=XAakwT4CuZA.

... further results

"This sūtra became an important scriptural source for the discussion of buddha-nature in China and is famous for associating the term buddhadhātu with tathāgatagarbha.

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

dharmakāya - "Truth body" or "true being" — One of the three bodies of a buddha. In Mahāyāna Buddhism, it often refers to a kind of fundamental principle or the true nature of reality itself. Skt. धर्मकाय Tib. ཆོས་སྐུ་ Ch. 法身

buddhadhātu - A synonym for tathāgatagarbha widely used throughout the East Asian Buddhist traditions, as found in its translations as the Chinese term fó xìng and Japanese term busshō. Skt. बुद्धधातु Tib. སངས་རྒྱས་ཀྱི་ཁམས་ Ch. 佛性

bīja - A seed, commonly used figuratively in the sense of something which has the potential to develop or grow, and likewise as the basic cause for this development or growth. Skt. बीज Tib. ས་བོན་ Ch. 無漏種

ekayāna - The notion that ultimately there is only one vehicle, or means, of achieving enlightenment. Skt. एकयान Tib. ཐེག་པ་གཅིག་པ་ Ch. 一乘

ātman - Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena. Skt. आत्मन् Tib. བདག་ Ch. 我,灵魂

An important sūtra source for the Ratnagotravibhāga, particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature.

Mahāmudrā - Mahāmudrā refers to an advanced meditation tradition in Mahāyāna and Vajrayāna forms of Into-Tibetan Buddhism that is focused on the realization of the empty and luminous nature of the mind. It also refers to the resultant state of buddhahood attained through such meditation practice. In Tibet, this tradition is particularly associated with the Kagyu school, although all other schools also profess this tradition. The term also appears as part of the four seals, alongside dharmamūdra, samayamudrā, and karmamudrā. Skt. महामुद्रा Tib. ཕྱག་རྒྱ་ཆེན་པོ།

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

A lost Yogācāra sūtra, which is preserved only in a few quotes in other Yogācāra texts.

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

One of the sūtra sources for the Ratnagotravibhāga, which is only extant in its Chinese translation.

tantra - Tantra, when juxtaposed with Sūtra, generally refers to the scriptures and texts which discuss esoteric topics. While the term is used to refer to texts on other topics, it is mostly used to refer to the genre of scriptures and texts on themes and topics associated with Vajrayāna Buddhism. Skt. तन्त्र Tib. རྒྱུད། Ch. 密宗

SUNY - State University of New York

Sakya - The Sakya tradition developed in the eleventh century in the Khön family of Tsang, which maintained an imperial-era lineage of Vajrakīla and which adopted a new teaching from India known as Lamdre. Tib. ས་སྐྱ་

nirmāṇakāya - An fully enlightened Buddha is said to have the power to manifest in many forms in order to help the sentient beings. The emanation body of a buddha, as the third of the three bodies of a buddha, refers to the many forms in which a buddha can manifest and which are accessible to ordinary sentient beings. Buddhist scholars present four types of emanation bodies: emanation as supreme being, emanation as rebirth, emanation as artisan and emanation in diverse forms. Skt. निर्माणकाय Tib. སྤྲུལ་སྐུ། Ch. 化身

Kagyu - The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa. Tib. བཀའ་བརྒྱུད་

Nyingma - The Nyingma, which is often described as the oldest tradition of Tibetan Buddhism, traces its origin to Padmasambhava, who is said to have visited Tibet in the eighth century. Tib. རྙིང་མ་

Dzogchen - Dzogchen is an advanced system of meditation techniques to reveal the innate state of perfection primarily, but not exclusively, espoused by the Nyingma Buddhist tradition and the Tibetan Bön tradition. Skt. महासन्धि Tib. རྫོགས་ཆེན།

Mahāmudrā - Mahāmudrā refers to an advanced meditation tradition in Mahāyāna and Vajrayāna forms of Into-Tibetan Buddhism that is focused on the realization of the empty and luminous nature of the mind. It also refers to the resultant state of buddhahood attained through such meditation practice. In Tibet, this tradition is particularly associated with the Kagyu school, although all other schools also profess this tradition. The term also appears as part of the four seals, alongside dharmamūdra, samayamudrā, and karmamudrā. Skt. महामुद्रा Tib. ཕྱག་རྒྱ་ཆེན་པོ།

Mahāyāna - Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion. Skt. महायान Tib. ཐེག་པ་ཆེན་པོ། Ch. 大乘

gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

Jonang - The Jonang tradition was established by Dölpopa Sherab Gyaltsen, a thirteenth-century Sakya monk famous for his Zhentong teachings. The Jonang teachings and monasteries were suppressed in Tibet in the seventeenth century but survived in Amdo. Tib. ཇོ་ནང་

śūnyatā - The state of being empty of an innate nature due to a lack of independently existing characteristics. Skt. शून्यता Tib. སྟོང་པ་ཉིད་ Ch. 空,空門

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

ātman - Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena. Skt. आत्मन् Tib. བདག་ Ch. 我,灵魂

ātman - Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena. Skt. आत्मन् Tib. བདག་ Ch. 我,灵魂

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

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

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

Uttaratantra - The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra. Skt. उत्तरतन्त्र Tib. རྒྱུད་བླ་མ་ Ch. 寶性論

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

IsMEO - Istituto Italiano per il Medio ed Estremo Oriente

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

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

Dzogchen - Dzogchen is an advanced system of meditation techniques to reveal the innate state of perfection primarily, but not exclusively, espoused by the Nyingma Buddhist tradition and the Tibetan Bön tradition. Skt. महासन्धि Tib. རྫོགས་ཆེན།

The Awakening of Faith is a key source text for buddha-nature theory in East Asian Buddhism.

sugatagarbha - Literally, the "essence" or "heart of the Bliss Gone One(s)," a synonym for tathāgatagarbha that is likewise often rendered into English by the term buddha-nature. Though it is often back translated into Sanskrit as sugatagarbha, this term is not found in Sanskrit sources. Skt. सुगतगर्भ Tib. བདེ་གཤེགས་སྙིང་པོ་

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

dharmatā - The true nature of phenomenal existence. Skt. धर्मता Tib. ཆོས་ཉིད་ Ch. 法性

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

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

Geluk - The Geluk tradition traces its origin to Tsongkhapa, who propagated a modified version of the Kadampa lojong and lamrim teachings. It is the dominant tradition of Tibet, having established its control of the government under the figure of the Dalai Lama. Tib. དགེ་ལུགས་

Kagyu - The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa. Tib. བཀའ་བརྒྱུད་

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

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. 藏識,阿賴耶識

prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明

prasajyapratiṣedha - A negation that merely denies the existence of something without implicitly suggesting an alternative. Skt. प्रसज्यप्रतिषेध Tib. མེད་དགག་

nītārtha - Refers to a teaching that is literally true. Skt. नीतार्थ Tib. ངེས་དོན་

paryudāsapratiṣedha - A negation that denies one thing in such a way that it clearly implies another. Skt. पर्युदासप्रतिषेध Tib. མ་ཡིན་དགག་

prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

RGV - Ratnagotravibhāga Mahāyānottaratantraśāstra

pāramitā - The six or ten types of practices which lead an individual to Buddhahood. The practice of perfections is particularly important in Mahāyāna Buddhism in which the entire path of the Bodhisattva to reach full enlightenment is included in the six or ten perfections. The six perfections are that of giving, of discipline, patience, zeal, meditation, and wisdom. The perfection of skill-in-means, aspirations, power, and pristine wisdom are added to them to make ten perfections. Skt. पारमिता Tib. ཕར་ཕྱིན།,ཕ་རོལ་ཏུ་ཕྱིན་པ། Ch. 波羅蜜

MS - Mahāyānasaṃgraha

Taishō - Taishō Shinshū Daizōkyō, Chinese Tripiṭaka

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

tathatā - Suchness itself, absolute reality, or thusness, as in the ultimate state of being of phenomena. Skt. तथता Tib. དེ་བཞིན་ཉིད་

āvaraṇa - Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient. Skt. आवरण Tib. སྒྲིབ་པ་

original enlightenment - According to East Asian Buddhism, the intrinsic enlightenment of all sentient beings. This is obscured by the many stains present in the ālayavijñāna. When these are purified, the natural state of enlightenment is recovered, a status known as "actualized enlightenment." Ch. 本覺

Nyingma - The Nyingma, which is often described as the oldest tradition of Tibetan Buddhism, traces its origin to Padmasambhava, who is said to have visited Tibet in the eighth century. Tib. རྙིང་མ་

bodhigarbha - An alternative term for tathāgatagarbha found in early Nyingma sources. Though it is back-translated as bodhigarbha, this term does not seem to be found in Sanskrit sources. However, in other contexts, the Tibetan byang chub snying po is often used to translate the Sanskrit term bodhimaṇḍa, which is often translated as the "seat of enlightenment." Skt. बोधिगर्भ Tib. བྱང་ཆུབ་སྙིང་པོ་

bodhi - Enlightenment or awakening. In Tibetan it is translated as "purified" (byang) and "perfected" (chub), which corresponds to Siddhartha Gautama's achievement of purifying all obscurations and perfecting or attaining all qualities associated with a buddha. Skt. बोधि Tib. བྱང་ཆུབ་ Ch. 菩提,悟,覺

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

sugatagarbha - Literally, the "essence" or "heart of the Bliss Gone One(s)," a synonym for tathāgatagarbha that is likewise often rendered into English by the term buddha-nature. Though it is often back translated into Sanskrit as sugatagarbha, this term is not found in Sanskrit sources. Skt. सुगतगर्भ Tib. བདེ་གཤེགས་སྙིང་པོ་

Sarma - The new Buddhist schools which began to rise in the second millennium in Tibet after Buddhism declined in the ninth century as a result of the fall of the Yarlung dynasty. The Sarma schools were mostly based on Buddhist teachings freshly received from India and Nepal in contrast to the revival of the old teachings which already existed in Tibet. Tib. གསར་མ།

rang stong - The state of being empty of self, which references the lack of inherent existence in relative phenomena. Tib. རང་སྟོང་

rang stong - The state of being empty of self, which references the lack of inherent existence in relative phenomena. Tib. རང་སྟོང་

gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

bodhigarbha - An alternative term for tathāgatagarbha found in early Nyingma sources. Though it is back-translated as bodhigarbha, this term does not seem to be found in Sanskrit sources. However, in other contexts, the Tibetan byang chub snying po is often used to translate the Sanskrit term bodhimaṇḍa, which is often translated as the "seat of enlightenment." Skt. बोधिगर्भ Tib. བྱང་ཆུབ་སྙིང་པོ་

gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

IATS - International Association for Tibetan Studies

dharmakāya - "Truth body" or "true being" — One of the three bodies of a buddha. In Mahāyāna Buddhism, it often refers to a kind of fundamental principle or the true nature of reality itself. Skt. धर्मकाय Tib. ཆོས་སྐུ་ Ch. 法身

Uttaratantra - The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra. Skt. उत्तरतन्त्र Tib. རྒྱུད་བླ་མ་ Ch. 寶性論

gzhi - The foundational basis of both saṃsāra and nirvāṇa. It is often used as a synonym for tathāgatagarbha and dharmadhātu. Tib. གཞི་

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