Sutras

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28 Sūtras

Here are listed the sūtra sources for buddha-nature teachings commonly referred to in traditional texts. For more on the details of these sources, see Karl Brunnhölzl's Translator's Introduction in When the Clouds Part.


Adamantine Absorption Scripture
རྡོ་རྗེའི་ཏིང་ངེ་འཛིན་གྱི་ཆོས་ཀྱི་ཡི་གེ།
Jingang sanmei jing

This text, also known as the *Vajrasamādhisūtra, is a Korean apocryphon, meaning an indigenous scripture that claimed to be a translation of an Indic original. It was composed at the end of the seventh century and continues to have widespread appeal across Asia as a source for buddha-nature and original enlightenment teachings. It belongs to the genre of "samādhi sūtra" in that it offers contemplative techniques designed to lead to enlightenment. The scripture reveals influences of early Chan and the Chinese Yogācāra tradition of Paramārtha, containing an extensive discussion of "immaculate consciousness" (amalavijñāna), the ninth consciousness which unites saṃsāra and nirvāṇa in a "single taste." The great Korean scholiast Wǒnhyo (617–686, 體用) wrote the most famous commentary, in which he outlined six successive steps for realizing original enlightenment. It is translated in Buswell, The Formation of Ch'an Ideology in China and Korea, 1989.

Great Cloud Sūtra
འཕགས་པ་སྤྲིན་ཆེན་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Mahāmeghasūtra

Surendrabodhi

One of the tathāgatagarbha sūtras, this text is based around a narrative in which the Buddha is questioned by the bodhisattva Mahāmeghagarbha. According to Radich (see scholarly notes below) the exposition of tathāgatagarbha doctrine in the Mahāmeghasūtra echoes that of the Mahāparinirvāṇamahāsūtra. It preaches the theme of secret teachings, the idea that tathāgatagarbha/buddha nature is to be “seen,” and the fact that sentient beings have tathāgatagarbha within them like a separate entity.

The Play in Full
འཕགས་པ་རྒྱ་ཆེར་རོལ་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Lalitavistarasūtra

Jinamitra

The Play in Full tells the story of how the Buddha manifested in this world and attained awakening, as perceived from the perspective of the Great Vehicle. The sūtra, which is structured in twenty-seven chapters, first presents the events surrounding the Buddha’s birth, childhood, and adolescence in the royal palace of his father, king of the Śākya nation. It then recounts his escape from the palace and the years of hardship he faced in his quest for spiritual awakening. Finally the sūtra reveals his complete victory over the demon Māra, his attainment of awakening under the Bodhi tree, his first turning of the wheel of Dharma, and the formation of the very early saṅgha. (Source: 84000 Reading Room)

Sūtra on Wisdom at Death
འདའ་ཀ་ཡེ་ཤེས་ཞེས་བྱ་བའི་ཐེག་པ་ཆེན་པོའི་མདོ།
Atyayajñānasūtra

While the Buddha is residing in the Akaniṣṭha realm, the bodhisattva mahāsattva Ākāśagarbha asks him how to consider the mind of a bodhisattva who is about to die. The Buddha replies that when death comes a bodhisattva should develop the wisdom of the hour of death. He explains that a bodhisattva should cultivate a clear understanding of the non-existence of entities, great compassion, non-apprehension, non-attachment, and a clear understanding that, since wisdom is the realization of one’s own mind, the Buddha should not be sought elsewhere. After these points have been repeated in verse form, the assembly praises the Buddha’s words, concluding the sūtra. (Source: 84000 Reading Room)

Higher Knowledge Sūtra
ཆོས་མངོན་པའི་ཐེག་པ་ཆེན་པོའི་མདོ།
Abhidharmamahāyānasūtra

This text is a lost Yogācāra sūtra. It is preserved only in a few quotes in other Yogācāra texts.

The Discourse for Aṅgulimāla
འཕགས་པ་སོར་མོའི་ཕྲེང་བ་ལ་ཕན་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Aṅgulimālīyasūtra

Śākyaprabha

The Mahāyāna version of this sūtra, like the earlier Pali sutta of the same name, recounts a sorted tale of jealousy and revenge that spirals out of control, in which a once promising disciple is set on the path to become a vicious murderer in search of a thousand victims in order to create a garland strung with their severed fingers. That is, of course, until he encounters the final victim needed to complete his task, the Buddha. (You can read the story here). The Mahāyāna version is routinely included among the lists of so-called tathāgatagarbha sūtras, the reason likely being the extensive discussion the protagonist has with Mañjuśrī on the proper view of emptiness. The position presented in the text has been taken by some to be an early precursor to the view of other-emptiness.

The Discourse on Neither Increase nor Decrease
Anūnatvāpūrṇatvanirdeśaparivarta

Bodhiruci

One of the sūtra sources cited in the Ratnagotravibhāga, especially in relation to the fourth and sixth of the seven vajra topics discussed therein—namely, the teachings on the element, which in this case is a synonym for buddha-nature, and the teachings on the qualities. Though much of it is quoted in the Ratnagotravibhāga, the full text is only extant in a single Chinese translation.

Scripture of the Garland of Buddhas
སངས་རྒྱས་ཕལ་པོ་ཆེ་ཞེས་བྱ་བ་ཤིན་ཏུ་རྒྱས་པ་ཆེན་པོའི་མདོ།
Buddhāvataṃsakasūtra

Jinamitra

One of the longest works in the entire Buddhist canon, the Buddhāvataṃsakasūtra is widely considered to be a compilation of independent scriptures, which was expanded upon over the course of time. It was extremely influential in East Asia, where it was preserved in an eighty-scroll recension. The Tibetan translation of this work fills four volumes in the Derge Kangyur. Though only two sections—namely, the Gaṇḍavyūhasūtra and the Daśabhūmikasūtra—have survived in Sanskrit, both of which have also circulated as independent works.

Questions of Dhāraṇīśvararāja Sūtra
འཕགས་པ་དེ་བཞིན་གཤེགས་པའི་སྙིང་རྗེ་ཆེན་པོ་ངེས་པར་བསྟན་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Dhāraṇīśvararājasūtra

Śīlendrabodhi

Also known as The Sūtra Teaching the Great Compassion of the Tathāgatas (Tathāgatamahākaruṇānirdeśasūtra), this lengthy sūtra is stated to be the primary source for the Ratnagotravibhāga since it touches upon all seven vajra topics discussed in the treatise.

Bodhisattva Dṛḍhādhyāśaya Chapter
འཕགས་པ་ལྷག་པའི་བསམ་པ་བརྟན་པའི་ལེའུ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Dṛḍhādhyāśayaparivarta

Surendrabodhi

One of the sūtra sources for the Ratnagotravibhāga, especially for the first three of the seven vajra topics discussed therein—namely, the Buddha, Dharma, and Sangha.

Brahmā's Net Sūtra
ཆོས་ཀྱི་རྒྱ་མོ་སངས་རྒྱས་རྣམ་པར་སྣང་མཛད་ཀྱིས་བྱང་ཆུབ་སེམས་དཔའི་སེམས་ཀྱི་གནས་བཤད་པ་ལེའུ་བཅུ་པ།
Fanwang jing

Fanwang jing. (J. Bonmōkyō; K Pǔmmang kyǒng). In Chinese, "Brahmā's Net Sūtra," the scripture is often cited by its reconstructed, but unattested, Sanskrit title, the *Brahmajālasūtra. This scripture is reputed to have been translated by KumārajIva in 406, but it is most likely an indigenous Chinese scripture (see apocrypha) composed during the middle of the fifth century. The Fanwang jing, in its current recension in two rolls, purports to be the tenth chapter of a much longer, 120-roll scripture tided the Bodhisattvaśīlasūtra, which is otherwise unknown. The first roll provides a description of the buddha Vairocana and the ten different stages of the bodhisattva path. Because subsequent Chinese indigenous scriptures that were closely related to the Fanwang jing, such as the Pusa yinluo penye jing, provided more systematic presentations of these soteriological models, this first roll was not widely studied and was typically omitted in commentaries on the scripture. Far more important to the tradition is the second roll, which is primarily concerned with the "bodhisattva precepts" (bodhisattvaśīla); this roll has often circulated independently as Pusajie jing (*Bodhisattvaśīlasūtra) "The Book of the Bodhisattva Precepts"). This roll provides a list of ten major and forty-eight minor Mahāyāna precepts that come to be known as the "Fanwang Precepts," which became a popular alternative to the 250 monastic precepts of the Dharmaguptaka vinaya (also known as the Sifen Lü). Unlike the majority of rules found in other non-Mahāyāna vinaya codes, the bodhisattva precepts are directed not only at ordained monks and nuns, but also may be taken by laymen and laywomen. The Fanwang jing correlates the precepts with Confucian virtues such as filial piety and obedience, as well as with one's buddha-nature (foxing). Numerous commentaries on this text were composed, and those written by Fazang, Mingkuang (fl. 800 CE), and the Korean monk T'aehyǒn (d.u.) were most influential. As the primary scriptural source in East Asia for the bodhisattva precepts, the Fanwang jing was tremendously influential in subsequent developments in Buddhist morality and institutions throughout the region. In Japan, for example, the Tendaishū monk Saichō (767-822) disparaged the prātimokṣa precepts of the traditional vinaya as being the precepts of hInayāna adherents, and rejected them in favor of having all monastics take instead the Mahāyāna precepts of the Fanwang jing. In Korea, all monastics and laypeople accept the bodhisattva precepts deriving from the Fanwang jing, but for monks and nuns these are still seen as complementary to their main monastic vows. (Source: "Fanwang jing." In The Princeton Dictionary of Buddhism, 295. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)

Questions of Gaganagañja Sūtra
འཕགས་པ་ནམ་མཁའ་མཛོད་ཀྱིས་ཞུས་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Gaganagañjaparipṛcchāsūtra

Vijayaśīla

Essentially a discourse on merit, particularly that of the buddhas who have accumulated it over countless eons, this sūtra is quoted briefly in the Ratnagotravibhāga in the context of the adventitious nature of the afflictions and the pure nature of the mind.

Sūtra in the Heavily Adorned (Realm)
འཕགས་པ་རྒྱན་སྟུག་པོ་བཀོད་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Ghanavyūhasūtra

Jinamitra

Only extant in Chinese and Tibetan translations, this sūtra, which is centered around Buddha Śākyamuni's visit to the pure land of the Buddha Vairocana, is an important source for the Yogācāra notions of the three natures, tathāgatagarbha and the ālayavijñāna. These latter two terms are often treated as synonyms in the text, especially in their pure form, while in its impure form the ālayavijñāna is designated as the source from which all ordinary phenomena emerge.

The Excellent Abridged Wheel of Time Tantra
དཔལ་དུས་ཀྱི་འཁོར་ལོའི་བསྡུས་པའི་རྒྱུད།
Kālacakratantra

The Kālacakratantra is an early eleventh-century esoteric treatise belonging to the class of unexcelled yoga-tantras (anuttara-yoga-tantra). To the best of our knowledge, it was the last anuttara-yoga-tantra to appear in India.
According to the Kālacakra tradition, the extant version of the Kālacakratantra is an abridged version of the larger original tantra, called the Paramādibuddha, that was taught by the Buddha Śākyamuni to Sucandra, the king of Śambhala and an emanation of Vajrapāṇi, in the Dhānyakaṭaka stūpa, a notable center of Mahāyāna in the vicinity of the present-day village of Amarāvatī in Andhra Pradesh. Upon receiving instruction on the Paramādibuddhatantra and returning to Śambhala, King Sucandra wrote it down and propagated it throughout his kingdom. His six successors continued to maintain the inherited tradition, and the eighth king of Śambhala, Mañjuśrī Yaśas, composed the abridged version of the Parāmadibuddhatantra, which is handed down to us as the Sovereign Abridged Kālacakratantra (Laghukālacakratantrarāja). It is traditionally taught that it is composed of 1,030 verses written in the sradgharā meter. However, various Sanskrit manuscripts and editions of the Laghukālacakratantra contain a somewhat larger number of verses, ranging from 1,037 to 1,047 verses. The term an “abridged tantra” (laghu-tantra) has a specific meaning in Indian Buddhist tantric tradition. Its traditional interpretation is given in Naḍapādas (Nāropā) Sekoddeśaṭīkā, which states that in every yoga, yoginī, and other types of tantras, the concise, general explanations (uddeśa) and specific explanations (nirdeśa) make up a tantric discourse (tantra-saṃgīti), and that discourse, which is an exposition (uddeśana) there, is an entire abridged tantra.
The tradition tells us that Mañjuśrī Yaśas's successor Puṇḍarīka, who was an emanation of Avalokiteśvara, composed a large commentary on the Kālacakratantra, called the Stainless Light (Vimalaprabhā), which became the most authoritative commentary on the Kālacakratantra and served as the basis for all subsequent commentarial literature of that literary corpus. The place of the Vimalaprabhā in the Kālacakra literary corpus is of great importance, for in many instances, without the Vimalaprabhā, it would be practically impossible to understand not only the broader implications of the Kālacakratantra' cryptic verses and often grammatically corrupt sentences but their basic meanings. It has been said that the Kālacakratantra is explicit with regard to the tantric teachings that are often only implied in the other anuttara-yoga-tantras, but this explicitness is actually far more characteristic of the Vimalaprabhā than of the Kālacakratantra itself. (Source: Wallace, Vesna A. The Inner Kālacakratantra: A Buddhist Tantric View of the Individual. New York: Oxford University Press, 2001: pp. 2-3.)

Descent into Laṅka Sūtra
འཕགས་པ་ལང་ཀར་གཤེགས་པའི་ཐེག་པ་ཆེན་པོའི་མདོ།
Laṅkāvatārasūtra

Go Chodrub

An important Mahāyāna sūtra that was highly influential in East Asia as well as in Nepal, where a manuscript was discovered that remains the only extant Sanskrit recension of this text. It is notable for its inclusion of many doctrinal features that would come to be associated with the Yogācāra philosophy of Mind-Only (Cittamātra), such as the ālayavijñāna, or store-house consciousness, that acts as a repository for the seeds of karmic actions. It also includes several lengthy discussions of tathāgatagarbha and, though it is never actually referenced in the Uttaratantra, it is often listed among the so-called tathāgatagarbha sūtras. While its lack of mention in the Uttaratantra has been interpreted by scholars as evidence that the sūtra postdates the treatise, it should be noted that the ways in which the tathāgatagarbha is discussed in the sūtra is often at odds with its presentation in the Uttaratantra.

Great Drum Sūtra
འཕགས་པ་རྔ་བོ་ཆེ་ཆེན་པོའི་ལེའུ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Mahābherīsūtra

Vidyākaraprabha

One of the so-called tathāgatagarbha sūtras that features teachings on buddha-nature. In this text buddha-nature is possessed by all sentient beings and is described as luminous and pure. It is also attributed characteristics, such as being permanent, eternal, everlasting, peaceful, and a self, that echo the four perfect qualities (guṇapāramitās) often ascribed to the dharmakāya when it is treated as a synonym for buddha-nature. It also connects tathāgatagarbha to the notion of a single vehicle and asserts the definitive nature of the buddha-nature teachings in general and within this sūtra in particular.

Great Nirvāṇa Mahāyāna Sūtra
འཕགས་པ་ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ་ཆེན་པོ་ཐེག་པ་ཆེན་པོའི་མདོ།
Mahāparinirvāṇasūtra

Buddhabhadra

The Mahāparinirvāṇasūtra is one of the main scriptural sources for buddha-nature in China and Tibet. Set around the time of Buddha's passing or Mahāparinirvāṇa, the sūtra contains teachings on buddha-nature equating it with the dharmakāya—that is, the complete enlightenment of a buddha. It also asserts that all sentient beings possess this nature as the buddhadhātu, or buddha-element, which thus acts as a cause, seed, or potential for all beings to attain enlightenment. Furthermore, the sūtra includes some salient features related to this concept, such as the single vehicle and the notion that the dharmakāya is endowed with the four pāramitās of permanence, bliss, purity, and a self. It may be noted that there are three different texts with similar titles in the Chinese and Tibetan canons. Of the three Tibetan texts with Mahāparinirvāṇa in their title, a short one (Derge Kanjur, No. 121) called Āryamahāparinirvāṇasūtra contains prophecies of events in the centuries after the Buddha's Mahāparinirvāṇa but has nothing on buddha-nature. Thus, this is not the Mahāparinirvāṇāsūtra which is considered as a Tathāgatagarbhasūtra. The two which deal with buddha-nature are Mahāyānasūtras and contain detailed accounts of the final teachings of the Buddha. The first sūtra, the longer one covering two volumes of Derge Kanjur (mdo sde Nya and Ta) is a translation from Chinese while the second one is a translation from Sanskrit. They appear to be two different recensions of the same original sūtra as they have similar titles and overlapping content. However, the one translated from Chinese is much longer and also contains information on the events after the Buddha entered Mahāparinirvāṇa.

Questions of Ratnacūḍa Sūtra
འཕགས་པ་གཙུག་ན་རིན་པོ་ཆེས་ཞུས་པ་ཞེས་བྱ་པ་ཐེག་པ་ཆེན་པོའི་མདོ།
Ratnacūḍaparipṛcchāsūtra

Kamalaśīla

Part of the Ratnakūṭa collection of sūtras, the Ratnacūḍaparipṛcchāsūtra is quoted briefly in the Ratnagotravibhāga without mentioning it by name.

Sūtra of Quintessential Instructions on the Great Vehicle
འཕགས་པ་ཐེག་པ་ཆེན་པོའི་མན་ངག་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Ratnadārikāsūtra

Jinamitra

An important sūtra source for the Uttaratantra in its discussion of the third of the seven topics (buddha) in which the qualities of awakening are listed.

White Lotus of the Excellent Doctrine Sūtra
དམ་པའི་ཆོས་པད་མ་དཀར་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Saddharmapuṇḍarīkasūtra

Surendrabodhi

Commonly referred to as the Lotus Sūtra, this text is extremely popular in East Asia, where it is considered to be the "final" teaching of the Buddha. Especially in Japan, reverence for this text has put it at the center of numerous Buddhist movements, including many modern, so-called new religions. The esteemed status of this scripture is epitomized in the Nichiren school's sole practice of merely paying homage to its title with the prayer "Namu myōhō renge kyō".

Questions of Sāgaramati Sūtra
འཕགས་པ་བློ་གྲོས་རྒྱ་མཚོས་ཞུས་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Sāgaramatiparipṛcchāsūtra

Buddhaprabha

This sūtra details the story of the bodhisattva Sāgaramati and his questioning of the Buddha. A couple of the Buddha's responses to the bodhisattva are quoted at length in the Ratnagotravibhāga, which explain how bodhisattvas utilize the afflictions to anchor them to saṃsāra in order to benefit sentient beings. However, since the afflictions are merely adventitious, these bodhisattvas are not affected by them and they are, likewise, able to mature sentient beings who can also be cleansed of these adventitious afflictions to reveal the innate purity of the mind.

Mahāyāna Sūtra which Decisively Reveals the Intention
འཕགས་པ་དགོངས་པ་ངེས་པར་འགྲེལ་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Saṃdhinirmocanasūtra

Bodhiruci

A crucial source text for the Yogācāra school and many of its central tenets, including the theories of consciousness-only, all-ground consciousness (Skt. ālayavijñāna; Tib. kun gzhi rnam par shes pa), and the three natures. It is also noteworthy for its discussion of the relationship between the two truths (Ch.3), the three turnings of the wheel of Dharma (Ch.7), and meditation (Ch.8). Furthermore, it is commonly included in the Tibetan lists of sūtras that teach buddha-nature and/or the definitive meaning.

The Ornament of the Light of Awareness that Enters the Domain of All Buddhas
འཕགས་པ་སངས་རྒྱས་ཐམས་ཅད་ཀྱི་ཡུལ་ལ་འཇུག་པའི་ཡེ་ཤེས་སྣང་བའི་རྒྱན་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra

Surendrabodhi

The main topic of this sūtra is an explanation of how the Buddha and all things share the very same empty nature. Through a set of similes, the sūtra shows how an illusion-like Buddha may dispense appropriate teachings to sentient beings in accordance with their propensities. His activities are effortless since his realization is free from concepts. Thus, the Tathāgata’s non-conceptual awareness results in great compassion beyond any reference point. (Summary from 84000 Reading Room)

Concise Presentation of Initiation
དབང་མདོར་བསྟན་པ།
Sekoddeśa

Somanātha

This is the first tantric text in the Kangyur canon related to the Kālacakra cycle. It is a summary of the third chapter of the longer Kālacakra tantra dealing with the ritual of initiation or empowerment. The Kālacakra teachings presents a unique set of seven initiations to conduct the ordinary/childlike initiate (བྱིས་པ་འཇུག་པའི་དབང་བདུན་) and then the four main initiations of the vase, secret, wisdom and word, which are also divided into two sets of the conventional and superior types. The Kālacakra cycle is considered to be very explicit in revealing the luminous nature of the mind through these initiatory rituals and tantric methods employing bodily energy and fluids.

Lion's Roar of Śrīmālādevī Sūtra
འཕགས་པ་ལྷ་མོ་དཔལ་ཕྲེང་གི་སེང་གེའི་སྒྲ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Śrīmālādevīsūtra

Jinamitra

One of the more prominent sūtra sources for the Ratnagotravibhāga, this text tells of the story of Śrīmālādevī taking up the Buddhist path at the behest of her royal parents based on a prophecy of the Buddha. It includes mention of important concepts related to the teachings on buddha-nature, such as the single vehicle and the four perfections, or transcendent characteristics, of the dharmakāya. It also mentions the notion that buddha-nature, which is equated with mind's luminous nature, is empty of adventitious stains but not empty of its limitless inseparable qualities. In his commentary on the Ratnagotravibhāga, Asaṅga quotes this sūtra more than any other source text. In particular, it is considered a source for the fifth of the seven vajra topics, enlightenment.

Tathāgata Essence Sūtra
འཕགས་པ་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Tathāgatagarbhasūtra

Śākyaprabha

The Tathāgatagarbhasūtra (TGS) is a relatively short text that represents the starting point of a number of works in Indian Mahāyāna Buddhism centering around the idea that all living beings have the buddha-nature. The genesis of the term tathāgatagarbha (in Tibetan de bzhin gshegs pa'i snying po, in Chinese rulai zang 如來藏, the key term of this strand of Buddhism and the title of the sūtra), can be observed in the textual history of the TGS. (Zimmermann, A Buddha Within: The Tathāgatagarbhasūtra, p. 7)

Sūtra Showing the Realm of the Inconceivable Qualities and Wisdom of the Tathāgatas
འཕགས་པ་དེ་བཞིན་གཤེགས་པའི་ཡོན་ཏན་དང་ཡེ་ཤེས་བསམ་གྱིས་མི་ཁྱབ་པའི་ཡུལ་ལ་འཇུག་པ་བསྟན་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Tathāgataguṇajñānācintyaviṣayāvatāranirdeśa

Jñānagarbha

One of the sūtra sources for the Ratnagotravibhāga, especially in terms of the last of the seven vajra topics discussed therein—namely, the activities.

The Diamond Sūtra; The Perfection of Wisdom Sūtra called The Diamond Cutter
འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་རྡོ་རྗེ་གཅོད་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
Vajracchedikāprajñāpāramitāsūtra

Śīlendrabodhi

One of the most revered and recited scriptures of the perfection of wisdom genre (prajñāpāramitāsūtras), perhaps second only to the Heart Sūtra, both of which became especially popular in the East Asian Buddhist traditions. It is a crucial source for Mahāyāna tenets of selflessness and the emptiness of phenomena, and its discourse is framed as an explanation of how to enter into the vehicle of the bodhisattvas by developing and sustaining their enlightened perspective.

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Vajrasamādhisūtra
The *Vajrasamādhisūtra is a foundational scripture for Chan and buddha-nature theory.
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Mahāmeghasūtra
One of the tathāgatagarbha sūtras, this text is based around a narrative in which the Buddha is questioned by the bodhisattva Mahāmeghagarbha. According to Radich (see scholarly notes below) the exposition of tathāgatagarbha doctrine in the Mahāmeghasūtra echoes that of the Mahāparinirvāṇamahāsūtra. It preaches the theme of secret teachings, the idea that tathāgatagarbha/buddha nature is to be “seen,” and the fact that sentient beings have tathāgatagarbha within them like a separate entity.
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Lalitavistarasūtra
The Play in Full tells the story of how the Buddha manifested in this world and attained awakening, as perceived from the perspective of the Great Vehicle. The sūtra, which is structured in twenty-seven chapters, first presents the events surrounding the Buddha’s birth, childhood, and adolescence in the royal palace of his father, king of the Śākya nation. It then recounts his escape from the palace and the years of hardship he faced in his quest for spiritual awakening. Finally the sūtra reveals his complete victory over the demon Māra, his attainment of awakening under the Bodhi tree, his first turning of the wheel of Dharma, and the formation of the very early saṅgha. (Source: 84000 Reading Room)
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Atyayajñānasūtra
While the Buddha is residing in the Akaniṣṭha realm, the bodhisattva mahāsattva Ākāśagarbha asks him how to consider the mind of a bodhisattva who is about to die. The Buddha replies that when death comes a bodhisattva should develop the wisdom of the hour of death. He explains that a bodhisattva should cultivate a clear understanding of the non-existence of entities, great compassion, non-apprehension, non-attachment, and a clear understanding that, since wisdom is the realization of one’s own mind, the Buddha should not be sought elsewhere. After these points have been repeated in verse form, the assembly praises the Buddha’s words, concluding the sūtra. (Source: 84000 Reading Room)
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Abhidharmamahāyānasūtra
This text is a lost Yogācāra sūtra. It is preserved only in a few quotes in other Yogācāra texts.
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Aṅgulimālīyasūtra
One of the tathāgatagarbha sūtras, this is the the Mahāyāna version of an earlier Pali sutta of the same name.
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Anūnatvāpūrṇatvanirdeśa
One of the tathāgatagarbha sūtras that describes the dharmakāya as the natural state of all beings, enlightened and non-enlightened alike.
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Buddhāvataṃsakasūtra
One of the longest works in the entire Buddhist canon, the Buddhāvataṃsakasūtra is widely considered to be a compilation of independent scriptures, which was expanded upon over the course of time. It was extremely influential in East Asia, where it was preserved in an eighty-scroll recension. The Tibetan translation of this work fills four volumes in the Derge Kangyur. Though only two sections—namely, the Gaṇḍavyūhasūtra and the Daśabhūmikasūtra—have survived in Sanskrit, both of which have also circulated as independent works.
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Dhāraṇīśvararājasūtra
Also known as The Sūtra Teaching the Great Compassion of the Tathāgatas (Tathāgatamahākaruṇānirdeśasūtra), this lengthy sūtra is stated to be the primary source for the Ratnagotravibhāga since it touches upon all seven vajra topics discussed in the treatise.
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Dṛḍhādhyāśayaparivarta
One of the sūtra sources for the Ratnagotravibhāga, especially for the first three of the seven vajra topics discussed therein—namely, the Buddha, Dharma, and Sangha.
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Fanwang jing
Fanwang jing. (J. Bonmōkyō; K Pǔmmang kyǒng). In Chinese, "Brahmā's Net Sūtra," the scripture is often cited

by its reconstructed, but unattested, Sanskrit title, the *Brahmajālasūtra. This scripture is reputed to have been translated by KumārajIva in 406, but it is most likely an indigenous Chinese scripture (see apocrypha) composed during the middle of the fifth century. The Fanwang jing, in its current recension in two rolls, purports to be the tenth chapter of a much longer, 120-roll scripture tided the Bodhisattvaśīlasūtra, which is otherwise unknown. The first roll provides a description of the buddha Vairocana and the ten different stages of the bodhisattva path. Because subsequent Chinese indigenous scriptures that were closely related to the Fanwang jing, such as the Pusa yinluo penye jing, provided more systematic presentations of these soteriological models, this first roll was not widely studied and was typically omitted in commentaries on the scripture. Far more important to the tradition is the second roll, which is primarily concerned with the "bodhisattva precepts" (bodhisattvaśīla); this roll has often circulated independently as Pusajie jing (*Bodhisattvaśīlasūtra) "The Book of the Bodhisattva Precepts"). This roll provides a list of ten major and forty-eight minor Mahāyāna precepts that come to be known as the "Fanwang Precepts," which became a popular alternative to the 250 monastic precepts of the Dharmaguptaka vinaya (also known as the Sifen Lü). Unlike the majority of rules found in other non-Mahāyāna vinaya codes, the bodhisattva precepts are directed not only at ordained monks and nuns, but also may be taken by laymen and laywomen. The Fanwang jing correlates the precepts with Confucian virtues such as filial piety and obedience, as well as with one's buddha-nature (foxing). Numerous commentaries on this text were composed, and those written by Fazang, Mingkuang (fl. 800 CE), and the Korean monk T'aehyǒn (d.u.) were most influential. As the primary scriptural source in East Asia for the bodhisattva precepts, the Fanwang jing was tremendously influential in subsequent developments in Buddhist morality and institutions throughout the region. In Japan, for example, the Tendaishū monk Saichō (767-822) disparaged the prātimokṣa precepts of the traditional vinaya as being the precepts of hInayāna adherents, and rejected them in favor of having all monastics take instead the Mahāyāna precepts of the Fanwang jing. In Korea, all monastics and laypeople accept the bodhisattva precepts deriving from the Fanwang jing, but for monks and nuns these are still seen as complementary to

their main monastic vows. (Source: "Fanwang jing." In The Princeton Dictionary of Buddhism, 295. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
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Gaganagañjaparipṛcchāsūtra
Essentially a discourse on merit, particularly that of the buddhas who have accumulated it over countless eons, this sūtra is quoted briefly in the Ratnagotravibhāga in the context of the adventitious nature of the afflictions and the pure nature of the mind.
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Ghanavyūhasūtra
Only extant in Chinese and Tibetan translations, this sūtra, which is centered around Buddha Śākyamuni's visit to the pure land of the Buddha Vairocana, is an important source for the Yogācāra notions of the three natures, tathāgatagarbha and the ālayavijñāna. These latter two terms are often treated as synonyms in the text, especially in their pure form, while in its impure form the ālayavijñāna is designated as the source from which all ordinary phenomena emerge.
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Kālacakratantra
The Kālacakratantra is an early eleventh-century esoteric treatise belonging to the class of unexcelled yoga-tantras (anuttara-yoga-tantra). To the best of our knowledge, it was the last anuttara-yoga-tantra to appear in India.
According to the Kālacakra tradition, the extant version of the Kālacakratantra is an abridged version of the larger original tantra, called the Paramādibuddha, that was taught by the Buddha Śākyamuni to Sucandra, the king of Śambhala and an emanation of Vajrapāṇi, in the Dhānyakaṭaka stūpa, a notable center of Mahāyāna in the vicinity of the present-day village of Amarāvatī in Andhra Pradesh. Upon receiving instruction on the Paramādibuddhatantra and returning to Śambhala, King Sucandra wrote it down and propagated it throughout his kingdom. His six successors continued to maintain the inherited tradition, and the eighth king of Śambhala, Mañjuśrī Yaśas, composed the abridged version of the Parāmadibuddhatantra, which is handed down to us as the Sovereign Abridged Kālacakratantra (Laghukālacakratantrarāja). It is traditionally taught that it is composed of 1,030 verses written in the sradgharā meter. However, various Sanskrit manuscripts and editions of the Laghukālacakratantra contain a somewhat larger number of verses, ranging from 1,037 to 1,047 verses. The term an “abridged tantra” (laghu-tantra) has a specific meaning in Indian Buddhist tantric tradition. Its traditional interpretation is given in Naḍapādas (Nāropā) Sekoddeśaṭīkā, which states that in every yoga, yoginī, and other types of tantras, the concise, general explanations (uddeśa) and specific explanations (nirdeśa) make up a tantric discourse (tantra-saṃgīti), and that discourse, which is an exposition (uddeśana) there, is an entire abridged tantra.
The tradition tells us that Mañjuśrī Yaśas's successor Puṇḍarīka, who was an emanation of Avalokiteśvara, composed a large commentary on the Kālacakratantra, called the Stainless Light (Vimalaprabhā), which became the most authoritative commentary on the Kālacakratantra and served as the basis for all subsequent commentarial literature of that literary corpus. The place of the Vimalaprabhā in the Kālacakra literary corpus is of great importance, for in many instances, without the Vimalaprabhā, it would be practically impossible to understand not only the broader implications of the Kālacakratantra' cryptic verses and often grammatically corrupt sentences but their basic meanings. It has been said that the Kālacakratantra is explicit with regard to the tantric teachings that are often only implied in the other anuttara-yoga-tantras, but this explicitness is actually far more characteristic of the Vimalaprabhā than of the Kālacakratantra itself. (Source: Wallace, Vesna A. The Inner Kālacakratantra: A Buddhist Tantric View of the Individual. New York: Oxford University Press, 2001: pp. 2-3.)
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Laṅkāvatārasūtra
An important Mahāyāna sūtra that was highly influential in East Asia as well as in Nepal, where a manuscript was discovered that remains the only extant Sanskrit recension of this text. It is notable for its inclusion of many doctrinal features that would come to be associated with the Yogācāra philosophy of Mind-Only (Cittamātra), such as the ālayavijñāna, or store-house consciousness, that acts as a repository for the seeds of karmic actions. It also includes several lengthy discussions of tathāgatagarbha and, though it is never actually referenced in the Uttaratantra, it is often listed among the so-called tathāgatagarbha sūtras. While its lack of mention in the Uttaratantra has been interpreted by scholars as evidence that the sūtra postdates the treatise, it should be noted that the ways in which the tathāgatagarbha is discussed in the sūtra is often at odds with its presentation in the Uttaratantra.
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Mahābherīsūtra
One of the so-called tathāgatagarbha sūtras that features teachings on buddha-nature. In this text buddha-nature is possessed by all sentient beings and is described as luminous and pure. It is also attributed characteristics, such as being permanent, eternal, everlasting, peaceful, and a self, that echo the four perfect qualities (guṇapāramitās) often ascribed to the dharmakāya when it is treated as a synonym for buddha-nature. It also connects tathāgatagarbha to the notion of a single vehicle and asserts the definitive nature of the buddha-nature teachings in general and within this sūtra in particular.
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Mahāparinirvāṇasūtra
The Mahāparinirvāṇasūtra is one of the main scriptural sources for buddha-nature in China and Tibet. Set around the time of Buddha's passing or Mahāparinirvāṇa, the sūtra contains teachings on buddha-nature equating it with the dharmakāya—that is, the complete enlightenment of a buddha. It also asserts that all sentient beings possess this nature as the buddhadhātu, or buddha-element, which thus acts as a cause, seed, or potential for all beings to attain enlightenment. Furthermore, the sūtra includes some salient features related to this concept, such as the single vehicle and the notion that the dharmakāya is endowed with the four pāramitās of permanence, bliss, purity, and a self. It may be noted that there are three different texts with similar titles in the Chinese and Tibetan canons. Of the three Tibetan texts with Mahāparinirvāṇa in their title, a short one (Derge Kanjur, No. 121) called Āryamahāparinirvāṇasūtra contains prophecies of events in the centuries after the Buddha's Mahāparinirvāṇa but has nothing on buddha-nature. Thus, this is not the Mahāparinirvāṇāsūtra which is considered as a Tathāgatagarbhasūtra. The two which deal with buddha-nature are Mahāyānasūtras and contain detailed accounts of the final teachings of the Buddha. The first sūtra, the longer one covering two volumes of Derge Kanjur (mdo sde Nya and Ta) is a translation from Chinese while the second one is a translation from Sanskrit. They appear to be two different recensions of the same original sūtra as they have similar titles and overlapping content. However, the one translated from Chinese is much longer and also contains information on the events after the Buddha entered Mahāparinirvāṇa.
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Ratnacūḍaparipṛcchāsūtra
Part of the Ratnakūṭa collection of sūtras, the Ratnacūḍaparipṛcchāsūtra is quoted briefly in the Ratnagotravibhāga without mentioning it by name.
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Ratnadārikāsūtra
An important sūtra source for the Uttaratantra in its discussion of the third of the seven topics (buddha) in which the qualities of awakening are listed.
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Saddharmapuṇḍarīkasūtra
Commonly referred to as the Lotus Sūtra, this text is extremely popular in East Asia, where it is considered to be the "final" teaching of the Buddha. Especially in Japan, reverence for this text has put it at the center of numerous Buddhist movements, including many modern, so-called new religions. The esteemed status of this scripture is epitomized in the Nichiren school's sole practice of merely paying homage to its title with the prayer "Namu myōhō renge kyō".
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Sāgaramatiparipṛcchāsūtra
This sūtra details the story of the bodhisattva Sāgaramati and his questioning of the Buddha. A couple of the Buddha's responses to the bodhisattva are quoted at length in the Ratnagotravibhāga, which explain how bodhisattvas utilize the afflictions to anchor them to saṃsāra in order to benefit sentient beings. However, since the afflictions are merely adventitious, these bodhisattvas are not affected by them and they are, likewise, able to mature sentient beings who can also be cleansed of these adventitious afflictions to reveal the innate purity of the mind.
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Saṃdhinirmocanasūtra
A crucial source text for the Yogācāra school and many of its central tenets, including the theories of consciousness-only, all-ground consciousness (Skt. ālayavijñāna; Tib. kun gzhi rnam par shes pa), and the three natures. It is also noteworthy for its discussion of the relationship between the two truths (Ch.3), the three turnings of the wheel of Dharma (Ch.7), and meditation (Ch.8). Furthermore, it is commonly included in the Tibetan lists of sūtras that teach buddha-nature and/or the definitive meaning.
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Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra
The main topic of this sūtra is an explanation of how the Buddha and all things share the very same empty nature. Through a set of similes, the sūtra shows how an illusion-like Buddha may dispense appropriate teachings to sentient beings in accordance with their propensities. His activities are effortless since his realization is free from concepts. Thus, the Tathāgata’s non-conceptual awareness results in great compassion beyond any reference point. (Summary from 84000 Reading Room)
Sekoddeśa
This is the first tantric text in the Kangyur canon related to the Kālacakra cycle. It is a summary of the third chapter of the longer Kālacakra tantra dealing with the ritual of initiation or empowerment. The Kālacakra teachings presents a unique set of seven initiations to conduct the ordinary/childlike initiate (བྱིས་པ་འཇུག་པའི་དབང་བདུན་) and then the four main initiations of the vase, secret, wisdom and word, which are also divided into two sets of the conventional and superior types. The Kālacakra cycle is considered to be very explicit in revealing the luminous nature of the mind through these initiatory rituals and tantric methods employing bodily energy and fluids.
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Śrīmālādevīsūtra
One of the more prominent sūtra sources for the Ratnagotravibhāga, this text tells of the story of Śrīmālādevī taking up the Buddhist path at the behest of her royal parents based on a prophecy of the Buddha. It includes mention of important concepts related to the teachings on buddha-nature, such as the single vehicle and the four perfections, or transcendent characteristics, of the dharmakāya. It also mentions the notion that buddha-nature, which is equated with mind's luminous nature, is empty of adventitious stains but not empty of its limitless inseparable qualities. In his commentary on the Ratnagotravibhāga, Asaṅga quotes this sūtra more than any other source text. In particular, it is considered a source for the fifth of the seven vajra topics, enlightenment.
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Tathāgatagarbhasūtra
The Tathāgatagarbhasūtra (TGS) is a relatively short text that represents the starting point of a number of works in Indian Mahāyāna Buddhism centering around the idea that all living beings have the buddha-nature. The genesis of the term tathāgatagarbha (in Tibetan de bzhin gshegs pa'i snying po, in Chinese rulai zang 如來藏, the key term of this strand of Buddhism and the title of the sūtra), can be observed in the textual history of the TGS. (Zimmermann, A Buddha Within: The Tathāgatagarbhasūtra, p. 7)
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Tathāgataguṇajñānācintyaviṣayāvatāranirdeśa
One of the sūtra sources for the Ratnagotravibhāga, especially in terms of the last of the seven vajra topics discussed therein—namely, the activities.
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Vajracchedikāprajñāpāramitāsūtra
One of the most revered and recited scriptures of the perfection of wisdom genre (prajñāpāramitāsūtras), perhaps second only to the Heart Sūtra, both of which became especially popular in the East Asian Buddhist traditions. It is a crucial source for Mahāyāna tenets of selflessness and the emptiness of phenomena, and its discourse is framed as an explanation of how to enter into the vehicle of the bodhisattvas by developing and sustaining their enlightened perspective.

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

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