Difference between revisions of "Buddha-Nature Timeline"
From Buddha-Nature
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|image=Sui Mahayana Mahaparinirvana Sutra.jpeg | |image=Sui Mahayana Mahaparinirvana Sutra.jpeg | ||
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| − | |description=[[Mahāparinirvāṇasūtra]] (which [[Michael Radich]] dates as early as the 2nd Century) mentions ''tathāgathagarbha'' and used the term ātman to describe buddha-nature. | + | |description=''[[Mahāparinirvāṇasūtra]]'' (which [[Michael Radich]] dates as early as the 2nd Century) mentions ''tathāgathagarbha'' and used the term ātman to describe buddha-nature. |
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|image=Amoghavajra_14_century_National_Museum_Tokyo_Wikipedia.jpg | |image=Amoghavajra_14_century_National_Museum_Tokyo_Wikipedia.jpg | ||
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| − | |description=[[Tathāgatagarbhasūtra]] (as dated by [[Michael Zimmermann]]) and other scriptures later considered as sūtras teaching tathāgathagarbha were circulating and promoted the concept of buddha-nature. | + | |description=''[[Tathāgatagarbhasūtra]]'' (as dated by [[Michael Zimmermann]]) and other scriptures later considered as sūtras teaching tathāgathagarbha were circulating and promoted the concept of buddha-nature. |
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|image=Nagarjuna_thangka.jpg | |image=Nagarjuna_thangka.jpg | ||
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| − | |description=[[Nāgārjuna]] wrote [[Dharmadhātustava]] and praised the sphere of reality as the basis of ''saṃsāra'' and ''nirvāṇa''. He called it 'the element' and 'luminous mind' and claimed emptiness does not negate this nature. | + | |description=[[Nāgārjuna]] wrote ''[[Dharmadhātustava]]'' and praised the sphere of reality as the basis of ''saṃsāra'' and ''nirvāṇa''. He called it 'the element' and 'luminous mind' and claimed emptiness does not negate this nature. |
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| − | |description=[[Tathāgathagarbhasūtra]] was perhaps translated into Chinese by [[Faju]]. | + | |description=''[[Tathāgathagarbhasūtra]]'' was perhaps translated into Chinese by [[Faju]]. |
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{{TimelineEntry | {{TimelineEntry | ||
|date=By 400 CE | |date=By 400 CE | ||
| − | |description=''[[Mahābherīsūtra]]'' (which was translated into Chinese by [[Guṇabhadra]]) equates buddha-nature with ''dharmakāya''. [[Anūnatvāpūrṇatvanirdeśaparivarta]] (which [[Jonathan Silk]] dates at least before the earliest 5th century) mentions how sentient beings, bodhisattvas and buddhas are three phase of the buddha-nature being impure, partially obscured and fully pure. | + | |description=''[[Mahābherīsūtra]]'' (which was translated into Chinese by [[Guṇabhadra]]) equates buddha-nature with ''dharmakāya''. ''[[Anūnatvāpūrṇatvanirdeśaparivarta]]'' (which [[Jonathan Silk]] dates at least before the earliest 5th century) mentions how sentient beings, bodhisattvas and buddhas are three phase of the buddha-nature being impure, partially obscured and fully pure. |
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|date=By 433 CE | |date=By 433 CE | ||
|image=Uttaratantra-front.jpg | |image=Uttaratantra-front.jpg | ||
| − | |description=According to [[Takasaki]], [[Ratnagotravibhāga]], which Central Asian and Tibetan sources attribute to [[Maitreya]] and Chinese sources attributed to [[Sāramati]], was composed. | + | |description=According to [[Takasaki]], ''[[Ratnagotravibhāga]]'', which Central Asian and Tibetan sources attribute to [[Maitreya]] and Chinese sources attributed to [[Sāramati]], was composed. |
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|date=c.550 CE | |date=c.550 CE | ||
|image=Treatise_on_Awakening_Mahāyāna_Faith-front.jpeg | |image=Treatise_on_Awakening_Mahāyāna_Faith-front.jpeg | ||
| − | |description=[[Paramārtha]] translated the [[Awakening of Faith]] attributed to [[Aśvaghoṣa]] into Chinese and thereby promoting the concept of | + | |description=[[Paramārtha]] translated the ''[[Awakening of Faith]]'' attributed to [[Aśvaghoṣa]] into Chinese and thereby promoting the concept of [[Original Enlightenment]]. |
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}} | }} | ||
Revision as of 13:01, 24 March 2022
c.100 CE
Mahāparinirvāṇasūtra (which Michael Radich dates as early as the 2nd Century) mentions tathāgathagarbha and used the term ātman to describe buddha-nature.
c.200 CE
Tathāgatagarbhasūtra (as dated by Michael Zimmermann) and other scriptures later considered as sūtras teaching tathāgathagarbha were circulating and promoted the concept of buddha-nature.
c.200 CE
Nāgārjuna wrote Dharmadhātustava and praised the sphere of reality as the basis of saṃsāra and nirvāṇa. He called it 'the element' and 'luminous mind' and claimed emptiness does not negate this nature.
c.320 CE
Śrīmālādevīsiṃhanādanirdeśa (which may have been circulating as one of the most influential sūtras on buddha-nature) is said to have been translated into Chinese by Seng Fani. It claims buddha-nature 'is empty of adventitious stains but not empty of its limitless inseparable qualities'.
By 400 CE
Mahābherīsūtra (which was translated into Chinese by Guṇabhadra) equates buddha-nature with dharmakāya. Anūnatvāpūrṇatvanirdeśaparivarta (which Jonathan Silk dates at least before the earliest 5th century) mentions how sentient beings, bodhisattvas and buddhas are three phase of the buddha-nature being impure, partially obscured and fully pure.
By 433 CE
According to Takasaki, Ratnagotravibhāga, which Central Asian and Tibetan sources attribute to Maitreya and Chinese sources attributed to Sāramati, was composed.
c.550 CE
Paramārtha translated the Awakening of Faith attributed to Aśvaghoṣa into Chinese and thereby promoting the concept of Original Enlightenment.
Buddha-Nature Timeline
