Difference between revisions of "Buddha-Nature Timeline"
From Buddha-Nature
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{{TimelineEntry | {{TimelineEntry | ||
| − | |date=c.200 CE | + | |date=c. 200 CE |
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|imagePosition=50% 20% | |imagePosition=50% 20% | ||
|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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{{TimelineEntry | {{TimelineEntry | ||
| − | |date=c.200 CE | + | |date=c. 200 CE |
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|imagePosition=50% 20% | |imagePosition=50% 20% | ||
|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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{{TimelineEntry | {{TimelineEntry | ||
| − | |date=c.300 CE | + | |date=c. 300 CE |
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|imagePosition=50% 20% | |imagePosition=50% 20% | ||
|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=c.320 CE | + | |date=c. 320 CE |
|description=''[[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'. | |description=''[[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'. | ||
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{{TimelineEntry | {{TimelineEntry | ||
|date=c.417 CE | |date=c.417 CE | ||
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|imagePosition=50% 25% | |imagePosition=50% 25% | ||
|description=[[Buddhabhadra]] and [[Faxian]] translates ''[[Mahāparinirvāṇasūtra]]'' into Chinese. | |description=[[Buddhabhadra]] and [[Faxian]] translates ''[[Mahāparinirvāṇasūtra]]'' into Chinese. | ||
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{{TimelineEntry | {{TimelineEntry | ||
|date=By 433 CE | |date=By 433 CE | ||
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|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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{{TimelineEntry | {{TimelineEntry | ||
|date=c. 500 CE | |date=c. 500 CE | ||
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|imagePosition=50% 10% | |imagePosition=50% 10% | ||
|description=[[Ratnamati]], who translated the ''[[Ratnagotravibhāga]]'' into Chinese, travelled to China. | |description=[[Ratnamati]], who translated the ''[[Ratnagotravibhāga]]'' into Chinese, travelled to China. | ||
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}} | }} | ||
{{TimelineEntry | {{TimelineEntry | ||
| − | |date=c.550 CE | + | |date=c. 550 CE |
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|description=[[Paramārtha]] translated the ''[[Awakening of Faith]]'' attributed to [[Aśvaghoṣa]] into Chinese and thereby promoting the concept of [[Original Enlightenment]]. | |description=[[Paramārtha]] translated the ''[[Awakening of Faith]]'' attributed to [[Aśvaghoṣa]] into Chinese and thereby promoting the concept of [[Original Enlightenment]]. | ||
|layout=horizontal | |layout=horizontal | ||
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{{TimelineEntry | {{TimelineEntry | ||
|date=c. 800 CE | |date=c. 800 CE | ||
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|description=[[Yeshe De]] and others translate major Buddha-Nature ''sūtras'' such as the ''[[Tathāgatagarbhasūtra]]'' and ''[[Mahāparinirvāṇasūtra]]'' into Tibetan. | |description=[[Yeshe De]] and others translate major Buddha-Nature ''sūtras'' such as the ''[[Tathāgatagarbhasūtra]]'' and ''[[Mahāparinirvāṇasūtra]]'' into Tibetan. | ||
|layout=horizontal | |layout=horizontal | ||
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{{TimelineEntry | {{TimelineEntry | ||
|date=792-794 CE | |date=792-794 CE | ||
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|description=The Great Samye Debate between the Indian gradualists led by the Mādhyamika master [[Kamalaśīla]] and Chinese subitist led by Chan monk [[Mahāyāna]]. | |description=The Great Samye Debate between the Indian gradualists led by the Mādhyamika master [[Kamalaśīla]] and Chinese subitist led by Chan monk [[Mahāyāna]]. | ||
|layout=horizontal | |layout=horizontal | ||
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{{TimelineEntry | {{TimelineEntry | ||
|date=By 1063 CE | |date=By 1063 CE | ||
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|imagePosition=50% 25% | |imagePosition=50% 25% | ||
|description=Maitrīpa (986-1063) is said to have discovered the texts of ''[[Ratnagotravibhāga]]'' and ''[[Dharmadharmatāvibhāga]]'' in a stupa. | |description=Maitrīpa (986-1063) is said to have discovered the texts of ''[[Ratnagotravibhāga]]'' and ''[[Dharmadharmatāvibhāga]]'' in a stupa. | ||
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{{TimelineEntry | {{TimelineEntry | ||
|date=c. 1050 | |date=c. 1050 | ||
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|description=[[Atiśa Dīpaṅkara]] and [[Naktso Tsultrim Gyelwa]] translated the ''Ratnagotravibhāgauttaratantra'' or the ''Ultimate Continuum'' into Tibetan in Yerpa, Tibet. | |description=[[Atiśa Dīpaṅkara]] and [[Naktso Tsultrim Gyelwa]] translated the ''Ratnagotravibhāgauttaratantra'' or the ''Ultimate Continuum'' into Tibetan in Yerpa, Tibet. | ||
| − | |layout= | + | |layout=horizontal |
}} | }} | ||
{{#default_form:TimelineEntry}} | {{#default_form:TimelineEntry}} | ||
Revision as of 01:33, 29 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.
580 CE
Tanyan wrote the first commentary on the Awakening of Faith, which was followed by some 170 other commentaries written in China, Japan and Korea.
c. 800 CE
Yeshe De and others translate major Buddha-Nature sūtras such as the Tathāgatagarbhasūtra and Mahāparinirvāṇasūtra into Tibetan.
792-794 CE
The Great Samye Debate between the Indian gradualists led by the Mādhyamika master Kamalaśīla and Chinese subitist led by Chan monk Mahāyāna.
By 1063 CE
Maitrīpa (986-1063) is said to have discovered the texts of Ratnagotravibhāga and Dharmadharmatāvibhāga in a stupa.
c. 1050
Atiśa Dīpaṅkara and Naktso Tsultrim Gyelwa translated the Ratnagotravibhāgauttaratantra or the Ultimate Continuum into Tibetan in Yerpa, Tibet.
