Buddha-Nature Timeline

By 100 BCE

Aṅguttaranikāya mentions the luminous nature of the mind.

By 100 CE

Aṣṭasahāsrikāprajñāpāramitāsūtra states that the mind is luminous by nature.

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. 300 CE

Tathāgathagarbhasūtra was perhaps translated into Chinese by Faju.

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.

c.417 CE

Buddhabhadra and Faxian translates Mahāparinirvāṇasūtra into Chinese.

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. 500 CE

Ratnamati, who translated the Ratnagotravibhāga into Chinese, travelled to China.

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.

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 before Ngok Loden Sherab, taught the Ultimate Continuum in Tibet and started the meditative tradition (སྒོམ་ལུགས་).

By 1092

Ngok Loden Sherab and Sajjana produced their translation of the Ultimate Continuum in Anupama town in Kashmir.

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.