Difference between revisions of "Buddha-Nature Timeline"
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|description=[[Tanyan]] wrote the first commentary on the ''[[Awakening of Faith]]'', which was followed by some 170 other commentaries written in China, Japan and Korea. | |description=[[Tanyan]] wrote the first commentary on the ''[[Awakening of Faith]]'', which was followed by some 170 other commentaries written in China, Japan and Korea. | ||
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|description=[[Ngok Loden Sherab]] and [[Tsen Khawoche]] depart for Kashmir where they received teachings on works of [[Maitreya]] including the ''Ultimate Continuum'' from [[Sajjana]]. | |description=[[Ngok Loden Sherab]] and [[Tsen Khawoche]] depart for Kashmir where they received teachings on works of [[Maitreya]] including the ''Ultimate Continuum'' from [[Sajjana]]. | ||
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{{TimelineEntry | {{TimelineEntry | ||
Revision as of 13:06, 31 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 1040 CE
Maitrīpa (986-1063) is said to have discovered the texts of Ratnagotravibhāga and Dharmadharmatāvibhāga in a stupa.
c. 1040
Ratnavajra, grandfather of Sajjana may have composed his commentary on the Ultimate Continuum.
c. 1050
Atiśa Dīpaṅkara and Naktso Tsultrim Gyelwa translated the Ratnagotravibhāgauttaratantra or the Ultimate Continuum into Tibetan in Yerpa, Tibet.
1076
Ngok Loden Sherab and Tsen Khawoche depart for Kashmir where they received teachings on works of Maitreya including the Ultimate Continuum from Sajjana.
c. 1085
Tsen Khawoche Drime Sherab, who received teachings on the Ultimate Continuum from Sajjana with the help of Zu Gawai Dorje as translator and returned to Tibet and taught the Ultimate Continuum in Tibet thereby starting the meditative tradition (སྒོམ་ལུགས་) of the Ultimate Continuum..
By 1092
Ngok Loden Sherab translated the Ultimate Continuum with the help of Sajjana in Anupama town in Kashmir. He also composed his commentaries on the Ultimate Continuum and Sajjana wrote his instructions on the Ultimate Continuum.
c. 1100 CE
Patsab Lotsāwa Nyima Drakpa, who introduced Prāsaṅgika Madhyamaka tradition to Tibet, and Marpa Dopa Chökyi Wangchuk, who is known for the transmission of Cakrasaṃvara to Tibet, translated the Ultimate Continuum. Maria Dopa also composed his commentary.
c. 1300
One Yarlung Lotsāwa, according to Gö Lotsāwa Zhönu Pal, is said to have translated the Ultimate Continuum.
