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Eighth Karmapa Mikyö Dorje: chos dang chos ma yin par rnam par 'byed pa'i gtam chen po zab mor nang don 'khrul par ngo sprod par byed pa grub mtha'i spyi ching
The Eight Karmapa's general outline of the tenets of the Sacred Teaching on the Single Intention (Dam chos dgongs pa gcig pa).
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RKTSK 232
Mahāmeghasūtra. (T. Sprin chen po'i mdo; C. Dafangdeng wuxiang jing/Dayun jing; J. Daihōdō musōkyō/Daiungyō; K. Taebangdǔng musang kyǒng/Taeun kyǒng 大方等無想經/大雲經). In Sanskrit, the "Great Cloud Sūtra"; it is also known in China as the Dafangdeng wuxiang jing. The Mahāmeghasūtra contains the teachings given by the Buddha to the bodhisattva "Great Cloud Secret Storehouse" (C. Dayunmizang) on the inconceivable means of attaining liberation, samādhi, and the power of dhāraṇīs. The Buddha also declares that tathāgatas remain forever present in the dharma and the saṃgha despite having entered parinirvāṇa and that they are always endowed with the four qualities of nirvāṇa mentioned in the Mahāparinirvāṇasūtra, namely, permanence, bliss, purity, and selfhood (see guṇapāramitā). The Mahāparinirvāṇasūtra's influence on the Mahāmeghasūtra can also be witnessed in the story of the goddess "Pure Light" (C. Jingguang). Having heard the Mahāparinirvāṇasūtra in her past life, the goddess is told by the Buddha that she will be reborn as a universal monarch (cakravartin). The sūtra is often cited for its prophecy of the advent of Nāgārjuna, as well as for its injunctions against meat-eating. It was also recited in order to induce rain. In China, commentators on the Mahāmeghasūtra identified the newly enthroned Empress Wu Zetian as the reincarnation of the goddess, seeking thereby to legitimize her rule. As Emperor Gaozong (r. 649–683) of the Tang dynasty suffered from increasingly ill health, his ambitious and pious wife Empress Wu took over the imperial administration. After her husband's death she exiled the legitimate heir Zhongzong (r. 683–684, 703–710) and usurped the throne. One of the many measures she took to gain the support of the people was the publication and circulation of the Mahāmeghasūtra. Two translations by Zhu Fonian and Dharmakṣema were available at the time. Wu Zetian also ordered the establishment of monasteries called Dayunsi ("Great Cloud Monastery") in every prefecture of the empire. (Source: "Mahāmeghasūtra." In The Princeton Dictionary of Buddhism, 500. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
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Ngawang Tsoknyi Gyatso: kun mkhyen chen pos mdzad pa'i grub mtha'i rnam bzhag don gsal gyi 'grel ba phyogs lhung mun sel
This is a commentary by the Jonangpa scholar Ngawang Tsoknyi Gyatso on the treatise composed by Dolpopa entitled Illuminating the Topics of Tenet Systems. Dolpopa composed the treatise in verse for the Yuan emperor Toghon Temür, who invited Dolpopa to China but Dolpopa declined. Yet, he wrote the treatise for the emperor and he presents his theory of the Middle Way of Other-Emptiness. Ngawang Tsoknyi Gyatso provides a very clear and incisive commentary in prose for Dolpopa's verse text.
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Tāranātha: gzhan stong snying po
A fairly brief work by Tāranātha on the basic tenets of the four systems of Buddhist philosophy, namely the Vaibhāṣika, Sautrāntrika, Cittamātra, and Madhyamaka. His exposition culminates with a presentation of the Great Madhyamaka, the pinnacle of the four, which is synonymous with other-emptiness as represented by the Jonang tradition.
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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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Eighth Karmapa Mikyö Dorje: dbu ma gzhan stong smra ba'i srol legs par phye ba'i sgron me
In terms of its contents, the Lamp represents a digest of the Uttaratantra, discussing its seven vajra points.
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Maitreya: Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstrakārikā
In Sanskrit, “Ornament of Realization”; a major scholastic treatise of the Mahāyāna, attributed to Maitreyanātha (c. 330 ce). Its full title is Abhisamayālaṃkāra-prajñāpāramitā upadeśa-śāstra (T. Shes rab kyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i rgyan) or “Treatise Setting Forth the Perfection of Wisdom called ‘Omament for Realization.’” In the Tibetan tradition, the Abhisamayālaṃkāra is counted among the five treatises of Maitreya (Byams chos sde lnga). The 273 verses of the Abhisamayālaṃkāra provide a schematic outline of the perfection of wisdom, or prajñāpāramitā, approach to enlightenment, specifically as delineated in the Pañcaviṃśati-sāhasrikā Prajñāpāramitā (“Perfection of Wisdom in Twenty-Five Thousand Lines”). This detailed delineation of the path is regarded as the “hidden teaching” of the prajñāpāramitā sūtras. Although hardly known in East Asian Buddhism (until the modern Chinese translation by Fazun), the work was widely studied in Tibet, where it continues to hold a central place in the monastic curricula of all the major sects. (Source: The Princeton Dictionary of Buddhism, p. 11)
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 rgyud bla ma'i bstan bcos kyi 'grel mchan
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Je Khenpo Gendun Rinchen: theg pa chen po rgyud bla ma'i tshig don rnam par bshad pa rin chen sgron me
This is a commentary on Ratnagotravibhāga by the 69th Je Khenpo of Bhutan, Gendun Rinchen. The commentary was composed in 1983 at the request of his students when he was giving lectures on Ratnagotravibhāga in the Maitreya Temple at Phajoding, Bhutan. It is most likely the first commentary by a Bhutanese scholar. The author claims to have based his commentary on the annotated commentary of Khenpo Zhenga while also including the best of other commentaries by Tibetan masters.
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Śākya Chokden: phyag rgya chen po gsal bar byed pa'i bstan bcos tshangs pa'i 'khor los gzhan blo'i dregs pa nyams byed
In this book, Śākya Chokden seeks to explain the luminous nature of the mind which he says is also popularly given the name Mahāmudrā in Tibet (སེམས་ཀྱི་རང་བཞིན་འོད་གསལ་ལ།། ཕྱག་རྒྱ་ཆེན་པོའི་མཚན་གསོལ་ནས། །གངས་ཅན་ལྗོངས་སུ་ཆེར་གྲགས་པ། །དེ་ཉིད་མདོ་ཙམ་གསལ་བར་བྱ།།). In elucidating the Mahāmudrā advocated by Gampopa, he presents a detailed explanation of it by pointing out that the Mahāmudrā in this context is the luminous nature of the mind, which is common to all Mahāyāna traditions, and the one which is explicitly taught in the works of Maitreya, particularly in the Ultimate Continuum. This nature is totally obscured or tainted in the ground phase (གཞི་དུས་མ་དག་པ་), partially tainted or obscured at the path phase (ལམ་དུས་ཕྱོགས་གཅིག་དག་པ་) and fully purified at the fruition phase (འབྲས་དུས་ཐམས་ཅད་དག་པ་). He writes that the basic element of buddha nature is the ground to be purified, the stains to be removed are nine-fold perhaps referring to the nine analogies used to illustrate how buddha-nature is obscured by the afflictive emotions, the antidote which purifies is the discernment of buddha-nature and the final result the perfection of purity, self and bliss. A resemblance of the final result is already perceived on the Path of Seeing, and such experience of buddha nature is said to be the seeing of Mahāmudrā. He states that Mahāmudrā in this context is not the emptiness of non-implicative negation as argued in the scholastic writings of Nāgārjuna but what is taught in the writings of Maitreya, or the definitive ultimate reality taught in the Third Turning after having taught self-emptiness in the Middle Turning. He then explains how such nature is actualized through meditation by removing the dualistic conceptual thoughts and emotions which are included in the eight types of consciousness that characterize the three realms of cycle of existence. In the final section, he refutes several misunderstanding and criticism concerning Mahāmudrā and argues that this Mahāmudrā cannot be realized merely through conceptual reasoning but through practice of non-mentation with the help of instructions which points out the nature of the mind and devotion to guru. Intellectual study and single-pointed concentration are not prerequisites for the experience of Mahāmudrā. He adds that positing the emptiness, which is a non-implicative negation after a reductionist analysis, as Mahāmudrā is not in accordance with the Ultimate Continuum or the purport of the hymns by Saraha.
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Mipam Gyatso: chos dang chos nyid rnam par 'byed pa'i tshig le'ur byas pa'i 'grel pa ye shes snang ba rnam 'byed
Mipam's commentary on the Dharmadharmatāvibhāga, one of the Five Dharma Treatises of Maitreya (byams chos sde lnga) said to have been presented to Asaṅga by the bodhisattva Maitreya in the Tuṣita heaven.
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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. (Source: 84000: Translating the Words of the Buddha)
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Butön Rinchen Drup: bde gshegs snying po gsal ba'i rgyan
Butön's study on the theory of the tathāgatagarbha written in 1359. In this text he argues that the teachings on buddha-nature are of an expedient or provisional meaning, which is a position that is typical of the Sakya view as set forth by Sakya Paṇḍita and others. He backs up this position with citations from the Ghanavyūhasūtra, the Laṅkāvatārasūtra, the Śrīmālādevīsūtra, the Aṅgulimālīyasūtra, and the Ratnagotravibhāga.
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Fifteenth Karmapa Khakhyab Dorje: de bzhin gshegs pa'i snying po bstan pa'i bstan bcos kyi mchan 'grel byams mgon dgyes pa'i zhal lung nor bu dbang gi rgyal po dri ma med pa'i 'od
An annotated commentary written by the fifteenth Karmapa on the Third Karmapa's verses on buddha-nature, The Treatise on Pointing Out the Tathāgata Heart.
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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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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 Saṅgha. Also known as Dṛḍhādhyāśayaparivarta, the main protagonist is Bodhisattva Dṛḍhādhyāśaya, who sees a beautiful girl on his alms round. He is attracted to the girl and tries to meditate on ugliness but fails and thus runs away to the mountains. The Buddha sees this, manifest as the beautiful girl, and chases him to say: "I should be relinquished in your mind. What use is giving up with your body. Dṛḍha! Running away physically cannot help you abandon attachment." Having said this, she jumps off a cliff and Dṛḍha reports to the Buddha who reminds him that the Buddha does not teach physical escape in order to eliminate attachment, hatred and ignorance.
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Wǒnch'ǔk: Gambhīrasaṃdhinirmocanasūtraṭīkā
Wǒnch'ǔk's commentary to the Saṃdhinirmocanasūtra was extremely popular in the Chinese outpost of Dunhuang, where Chos grub (Ch. Facheng; c. 755–849) translated it into Tibetan during the reign of King Ral pa can (r. 815–838). Only nine of the ten rolls of the commentary are still extant in Chinese; the full text is available only in its Tibetan translation, which the Tibetans know as the "Great Chinese Commentary" (Rgya nag gi 'grel chen) even though it was written by a Korean. (Source: "Wǒnch'ǔk." In The Princeton Dictionary of Buddhism, 996–97. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
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 theg pa chen po rgyud bla ma'i TIk+ka de nyid snang ba
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Dölpopa Sherab Gyaltsen: dpon byang ba'i phyag tu phul ba'i chos kyi shan 'byed
A lengthy polemical work by Dölpopa that addresses various disputed philosophical positions. Pön Jangpa sent Dolpopa some polemical writings with a measure of gold as gift asking him to send him response. In response, Dölpopa wrote this treatise explaining how self-emptiness as many Tibetan scholars understood is not the ultimate truth but buddha-nature endowed with buddha qualities is.
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Eighth Karmapa Mikyö Dorje: dbu ma la 'jug pa'i rnam bshad dpal ldan dus gsum mkhyen pa'i zhal lung dwags brgyud grub pa'i shing rta
The Eighth Karmapa's commentary on Candrakīrti's Madhyamakāvatāra (Entry into the Middle Way), presented as the oral instructions of the First Karmapa, Dusum Khyenpa. This extensive commentary covers the transmission of the teachings of Middle Way to Tibet, polemical discussions on the difference between Middle Way in sūtra and mantra traditions and the proper commentary on the root verses. The author also comments on Candrakīrti's interpretation of buddha-nature teachings as provisional.
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Kyotön Mönlam Tsultrim: sde snod bcud bsdus man ngag gi snying po
One of a series of short texts by the Kadam scholar Kyotön Mönlam Tsultrim, this was composed in Narthang at the behest of Sonam Dar, a descendent of Kyide Nyima Gön and at the request of Geshe Gönden Ö and Yönten Ö. The text contains concise lamrim instructions starting with (1) instruction on the contemplation on precious humanhood, impermanence and the law of cause and effect, and the practice of taking refuge for the inferior individuals, (2) contemplation of defects of cycle of existence, renunciation and non-self for those following the path of the hearers and solitary realisers for the middling individuals, and (3) finally the cultivation of bodhicitta and meditation on non-conceptuality and luminous nature of the mind which is free from all elaborations for superior individuals. This brief teaching underscores the importance of eradicating conceptual thoughts and abiding in the non-conceptual luminous nature of the mind.
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Sabzang Mati Paṇchen Lodrö Gyaltsen: theg pa chen po rgyud bla ma'i bstan bcos kyi rnam par bshad pa nges don rab gsal snang ba
A detailed explanation of the Uttaratantra written by one of Dölpopa's chief disciples.
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Karma Könchok Zhönu: rgyud bla ma'i 'grel pa rton pa bzhi ldan mkhas pa dga' byed
Commentary on the Ultimate Continuum Possessing Four Reliances and Causing Delight to the Learned
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Jamgön Kongtrul Lodrö Taye: phyir mi ldog pa seng ge'i nga ro
Jamgön Kongtrul's commentary on the Uttaratantra which, according to Brunnhölzl, draws heavily from Dölpopa's work on the same subject. Over the course of time since Kongtrul's passing at the dawn of the 20th century up until the present this text has become the primary commentary to the Uttaratantra used in the Kagyu tradition.

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Books

Book
'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā
A critical edition of Gö Lotsāwa Zhönu Pal's Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho nyid rab tu gsal ba'i me long.
Mathes, Klaus-Dieter, ed. 'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā (Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long). Nepal Research Centre Publications 24. Stuttgart, Germany: Franz Steiner Verlag, 2003.
Book
A Buddha Within: The Tathāgatagarbhasūtra
A translation, study, and annotated editions of the Tibetan and Chinese translations of the Tathāgatagarbhasūtra.
Zimmermann, Michael. A Buddha Within: The Tathāgatagarbhasūtra; The Earliest Exposition of the Buddha-Nature Teaching in India. Biblotheca Philologica et Philosophica Buddhica 6. Tokyo: International Research Institute for Advanced Buddhology, Soka University, 2002. http://lirs.ru/lib/Tathagatagarbhasutra,Zimmermann,2002.pdf.
Book
A Buddhist Bible (1938)
This early Western publication on Buddhism includes mention of the concept of buddha-nature 19 times. Thus this work would have been one of the few English publications at the time to mention buddha-nature by name. What follows is Goddard's preface to the book.

The first edition of this Buddhist Bible was published in 1932. When the need of a new edition became evident, it was decided to enlarge it so as to include other Scriptures of like importance so as to make it more comprehensive. This involved making a number of new translations for which we are indebted to Bhikshu Wai-tao. We are also indebted and are very grateful to a number of other Buddhist Scholars for permission to use their translations, as noted in the Appendix.
      The compiling of a Buddhist Bible is a very different matter from compiling the Christian Bible. In the first place, there is no Hierarchy or Ecclesiastic Council to pass upon the authenticity of different scriptures, and as to their canonicity. In the second place, Christian Scriptures are a closed system of doctrines and dogmas that have been inspired by the Holy Spirit and are to be accepted in faith. Buddhism, on the contrary, is looked upon as a growing organism whose scriptures are of many kinds as the organism has developed under different racial, temporal and cultural conditions. As disciples follow the Buddha's Noble Path and practice dhyana concentration and intuitive meditation they have an unfolding experience of spiritual insight and grace which any one of them may describe and elucidate. Some of these expediences are of highest value, some of less value. Some are concerned with the Dharma, some have to do with the rules of the Brotherhoods, some are philosophical, some psychological, some are commentaries and some are commentaries on commentaries. In the third place, there is the difference of quantity. In the Christian Bible there are sixty-six titles; Buddhist scriptures number over ten thousand, only a fraction of which have thus far been translated. In the Sung Dynasty about 972 AD a Chinese version of these scriptures was published consisting of 1521 works, in more than 5000 volumes, covering 130,000 pages.
      The nearest approach to canonicity is the Pali Tripitika. That was the earliest collection and was supposed to be limited to the words of Buddha. Southern Buddhists are passionately devoted to these Pali Scriptures and are inclined to disparage and dispute the more philosophical scriptures of the Northern School that developed later after Buddhism had come in contact with other world religions in Persia, Palestine, Egypt and Greece. Under these conditions there developed in Northern India, and Kashgar, a succession of very able minds, Ashvaghosha, Nargajuna, Vasobandhu and his brother Asangha from whose writings and teachings there developed various important schools of philosophical thought that profoundly changed the understanding of Buddha's Dharma.
      Later on as Buddhism spread into China and came under the influence of its immemorial culture and practical good sense, it took on forms of Taoist naturalism and kindly humanism, and there developed forms of "salvation by faith in Amitabha's mercy" and rebirth in his Pure Land. While in Tibet, coming in contact with its ancient Bon religion, and under the climatic conditions of its high altitudes, it took on forms of strenuousness and magic and tantric conceptions. Later on in Japan owing to political and social conditions incident to the presence of a limited but powerful noble class dominating a suppressed peasantry, which had developed extremes of loyalty and obedience and self-control, it took on forms of concentrative meditation known as Zen, and a still more widely divergent type of the True Pure Land Sect.
      Naturally among these diverse conditions Buddhist scriptures vary widely, and the quantity of them being so enormous, they have become segregated into different groups as they are favored by different schools of thought and practice. The Tien-tai favor the more philosophical scriptures, the Shingon, the more esoteric, the Ch’an (Zen), the more intellectual, and the Pure Land, the more emotional. The present editor has been guided in his selection of scriptures for this Buddhist Bible by a sincere purpose to make the selection as comprehensive as possible within its limits and to represent as truly as possible the original teachings of the Blessed One both as understood by the Southern and more primitive school and by the Northern and more philosophical interpreters. He has also humbly tried to have the choice vouched for by his own spiritual experience in his practice of the Noble Path and especially during its Eighth Stage of intuitive Dhyana.
      It follows, therefore, that the scriptures thus selected are the generally accepted scriptures of the Dhyana Sects—Ch’an in China, Zen in Japan and Kargyupta in Tibet. Of course among so enormous a collection of scriptures there are others that are favorites also, notably the Saddharma-pundarika (Lotus of the Perfect Law), and the Avatamsaka, said to be the grandest religious document ever written, but these are very large books in themselves. The late W. E. Soothil of London left a very careful translation of the Lotus that still waits a publisher. Dr. Suzuki of Kyoto has made a translation of the Gandhavyuha sections of the Avatamsaka that is now in process of being published. The inclusion of Laotzu’s Tao-teh-king is open to question as it is not strictly a Buddhist text, but its teaching has such a close affinity to Buddhist teaching and nearly all early Chinese Masters of Buddhism were Taoist scholars who, upon becoming Buddhists, did not give up their Taoist conceptions and terms, and because the Laotzuan teaching in the Tao-teh-king has had such a wholesome influence on the development of Chinese Buddhism, and, in later years, wherever the Tao-teh-king is held in reverence, it has tended to restrain individual pride of egoism, religious ceremonial, ecclesiasticism, priestcraft and insincerity generally, we make no apology for including it. In fact, it is our earnest wish that the Tao-teh-king may become one of the foundation stones of American and European Buddhism.
      Further introductory notes are reserved for the Appendix under the heads of the individual Scriptures, as are also -grateful appreciation to those who have contributed to the preparation and publication of this Bible, especially to those Buddhist scholars who have courteously granted the Editor permission to use their translations for this purpose
      Just a closing word as to the rules that have guided the Editor in his choice and handling of textual material. He has always kept in mind the spiritual needs of his readers. This Buddhist Bible is not intended to be a source book for critical literary and historical study. It is only intended to be a source of spiritual inspiration designed to awaken faith and to develop faith into aspiration and full realization. The original texts having for centuries been carried in memory and transcribed by hand by scribes who were often more loyal to their Master than to historical exactness, are often overloaded with interpolations and extensions, and in places are confused and obscure. To carry out the design of the Editor, he has omitted a great deal of matter not bearing directly upon the theme of the particular Scripture, and has interpreted occasionally where it seemed necessary and advisable, in order to provide an easier and more inspiring reading. The need for this course will become apparent to every earnest minded disciple.
      In these days when Western civilization and culture is buffeted as never before by foreboding waves of materialism and selfish aggrandisement both individual and national, Buddhism seems to hold out teachings of highest promise. For two thousand years Dhyana Buddhism has powerfully conditioned the cultural, ethical and spiritual life of the great Oriental nations. It well may be the salvation of Western civilization. Its rationality, its discipline, its emphasis on simplicity and sincerity, its thoughtfulness, its cheerful industry not for profit but for service, its love for all animate life, its restraint of desire in all its subtle forms, its actual foretastes of enlightenment and blissful peace, its patient acceptance of karma and rebirth, all mark it out as being competent to meet the problems of this excitement loving, materialistic, acquisitive and thoughtless age.
      Its basic principle of an eternal process based on unchanging law and operating in eternal recurrence, leading to mind-control, to highest cognition, to purest conceptions of love and compassion, to ever clearing insight, to highest perfect wisdom, to the self-giving of Bodhisattvas, and Buddhas, to blissful peace, is worthy of confidence; and its Noble Path worthy of

trial.
      The theme of this Buddhist Bible is designed to show the unreality of all conceptions of a personal ego. Its purpose is to awaken faith in Buddhahood as being one’s true self-nature; to kindle aspiration to realize one’s true Buddha-nature; to energize effort to follow the Noble Path, to become Buddha. The true response to the appeal of this Buddhist Bible is not in outward activities, but in self-yielding, becoming a clear channel for Buddhahood's indrawing compassion, that all sentient beings may become emancipated, enlightened and brought to Buddhahood. (Goddard, preface, v–viii)
Goddard, Dwight, ed. A Buddhist Bible. Rev. and enl. ed. New York: E. P. Dutton, 1938. https://archive.org/details/in.ernet.dli.2015.279263/page/n2/mode/2up.
Book
A Clear Differentiation of the Three Codes
A translation of Sakya Paṇḍita's famous work on the three sets of Buddhist vows.
Rhoton, Jared Douglas, trans. A Clear Differentiation of the Three Codes: Essential Distinctions among the Individual Liberation, Great Vehicle, and Tantric Systems. Edited by Victoria R. M. Scott. SUNY Series in Buddhist Studies. Albany: State University of New York Press, 2002.
Book
A Commentary on The Uttara Tantra (Pre-publication edition)
Oral Teachings on the Ratnagotravibhāga given by Thrangu Rinpoche at Kagyu Samye Ling in Scotland in 1981. Translated by Ken and Katia Holmes who used these transcripts as the source for their translation of the root text in their book The Changeless Nature.
Thrangu Rinpoche. A Commentary on The Uttara Tantra. Translated by Ken Holmes and Katia Holmes. Boulder, CO: Namo Buddha Seminar, 1989.
PhD Diss
Tseng, C.: A Comparison of the Concepts of Buddha-Nature and Dao-Nature of Medieval China
Abstract

This thesis, a comparison of the concepts of buddha-nature and dao-nature in the medieval period (from the 5th to the 10th centuries) of China, presents a historical investigation of the formation of the idea that insentient things are able to possess buddha-nature in medieval Chinese Mahāyāna Buddhism. In Chinese Mahāyāna Buddhism, the concept of buddha-nature was originally defined as a potential possessed by sentient beings that enabled them to achieve buddhahood. From the 6th century, the concept was reinterpreted within the Chinese Buddhist tradition so that insentient things were also able to possess buddha-nature. Recent scholarship has pointed out that the idea of insentient things having buddha-nature is a combination of Buddhist and Daoist ideas based on the concept of the all-pervading Dao found in the Zhuangzi 莊子. In this sense, buddha-nature seems to be interpreted as equivalent with the Dao of Daoism. My project suggests that the reinterpretation of buddha-nature in association with the insentient realm should be elucidated in a more nuanced way than the idea of all-pervasiveness of the Dao. A historical, doctrinal investigation of the intellectual formation of the concept of buddha-nature in Chinese Mahāyāna Buddhism demonstrates a new interpretation of buddha-nature in the context of insentient things having buddha-nature. Further, through a historical investigation of intellectual exchange between Buddhism and Daoism, some evidence provided in this project illustrates that the idea of insentient things having dao-nature in Daoism was not inherited from Buddhism, but drawn from Daoist tradition. This new perspective is different from that of some contemporary scholars who have claimed that the idea of insentient things having dao-nature was borrowed from Chinese Buddhism. A chronological investigation of the discussion of nature in Chinese thought demonstrates that the idea of insentient things having buddha-nature incorporates earlier Daoist traditions found in Arcane Study.
Tseng, Chih-Mien Adrian. "A Comparison of the Concepts of Buddha-Nature and Dao-Nature of Medieval China." PhD diss., McMaster University, 2014. https://macsphere.mcmaster.ca/bitstream/11375/15419/1/Chih-mien%20Adrian%20Tseng%27s%20dissertation%202014-07.pdf
Book
A Complete Session of Meditation
This is a book of teachings on how to do a complete session of meditation. The book was composed by the Western teacher, Lama Tony Duff, to help those who would like to practise meditation in general. However, it will be especially useful for those who would like to practise according to the ways of the Kagyu and Nyingma traditions of Tibetan Buddhism. The book emphasizes the practical style of instruction found in those two traditions. It deliberately avoids the scholarly style taught in some other Tibetan Buddhist traditions and focusses on actually doing something with one’s own mind. Nonetheless, the book is very precise and clear about all of the key points involved in meditation practice.

The book emphasizes the Kagyu approach in particular. The author has received teachings from many Kagyu masters and used his knowledge of the tradition as a basis for making this book. He selected teachings from Gampopa and other early masters to set the basis for explaining meditation. Then he added other, necessary teachings according to the extensive teachings he has received over many years from many different Kagyu masters, such as Chogyam Trungpa Rinpoche, Mingyur Rinpoche, and others. The result is a book that explains how to do a complete session of meditation in the style of the Kagyu and Nyingma traditions.

The book begins with a lengthy introduction by Lama Tony which is a teaching in its own right. He writes a lengthy piece about what can and cannot usefully be obtained from science in terms of dharma practice. Following the introduction, there are two chapters on the buddha nature, the second of which uses a significant portion of Dolpopa Sherab Gyaltsen’s explanation of the ground in his famous Mountain Dharma text. This is the first time that this part of Dolpopa’s text has been fully translated and published. After that are several chapters on the various steps of a complete session of meditation. Anyone who practises meditation will find this book useful in many ways.

The book contains a translation of the following text: “Mountain Dharma, An Ocean of Definitive Meaning” by Dolpopa Sherab Gyaltsan, ground section

(Source: Padma Karpo Translations)
Duff, Tony. A Complete Session of Meditation: The Theory and Practice of Kagyü-Nyingma Meditation from Shamatha to Dzogchen. Kathmandu: Padma Karpo Translation Committee, 2014.
Book
A Direct Path to the Buddha Within
A translation and study of an important Kagyu commentary on the Ratnagotravibhāga.
Mathes, Klaus-Dieter. A Direct Path to the Buddha Within: Gö Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2008.
Book
A Distant Mirror
In this book, an international team of fourteen scholars investigates the Chinese reception of Indian Buddhist ideas, especially in the sixth and seventh centuries. Topics include Buddhist logic and epistemology (pramāṇa, yinming); commentaries on Indian Buddhist texts; Chinese readings of systems as diverse as Madhyamaka, Yogācāra and tathāgatagarbha; the working out of Indian concepts and problematics in new Chinese works; and previously under-studied Chinese evidence for developments in India. The authors aim to consider the ways that these Chinese materials might furnish evidence of broader Buddhist trends, thereby problematizing a prevalent notion of “sinification”, which has led scholars to consider such materials predominantly in terms of trends ostensibly distinctive to China. The volume also tries to go beyond seeing sixth- and seventh-century China primarily as the age of the formation and establishment of the Chinese Buddhist “schools”. The authors attempt to view the ideas under study on their own terms, as valid Buddhist ideas engendered in a rich, “liminal” space of interchange between two large traditions. (Source: Hamburg University Press)
Lin, Chen-kuo, and Michael Radich, eds. A Distant Mirror: Articulating Indic Ideas in Sixth and Seventh Century Chinese Buddhism. Hamburg Buddhist Studies 3. Hamburg: Hamburg University Press, 2014. https://hup.sub.uni-hamburg.de/volltexte/2014/146/pdf/HamburgUP_HBS03_LinRadich_Mirror.pdf.
Book
A Feast of the Nectar of the Supreme Vehicle
A monumental work and Indian Buddhist classic, the Ornament of the Mahāyāna Sūtras (Mahāyānasūtrālamkāra) is a precious resource for students wishing to study in-depth the philosophy and path of Mahāyāna Buddhism. This full translation and commentary outlines the importance of Mahāyāna, the centrality of bodhicitta or the mind of awakening, the path of becoming a bodhisattva, and how one can save beings from suffering through skillful means.

This definitive composition of Mahāyāna teachings was imparted in the fourth century by Maitreya to the famous adept Asanga, one of the most prolific writers of Buddhist treatises in history. Asanga’s work, which is among the famous Five Treatises of Maitreya, has been studied, commented upon, and taught by Buddhists throughout Asia ever since it was composed.

In the early twentieth century, one of Tibet’s greatest scholars and saints, Jamgön Mipham, wrote A Feast of the Nectar of the Supreme Vehicle, which is a detailed explanation of every verse. This commentary has since been used as the primary blueprint for Tibetan Buddhists to illuminate the depth and brilliance of Maitreya’s pith teachings. The Padmakara Translation Group has provided yet another accessible and eloquent translation, ensuring that English-speaking students of Mahāyāna will be able to study this foundational Buddhist text for generations to come. (Source: Shambhala Publications)
Gethin, Stephen (Padmakara Translation Group), trans. A Feast of the Nectar of the Supreme Vehicle: An Explanation of the Ornament of the Mahāyāna Sūtras; Maitreya's Mahāyānasūtrālaṃkāra with a Commentary by Jamgön Mipham. Boulder, CO: Shambhala Publications, 2018.
Book
A Fine Blend of Mahamudra and Madhyamaka
The collection of twenty-six texts on non-conceptual realization is the result of blending the essence and tantric mahamudra teachings of Saraha, Nagarjuna and Savaripa with a particular form of Madhyamaka philosophy, called 'non-abiding' (apratisthana), which aims at radically transcending any conceptual assessment of true reality. This goal is achieved by "withdrawing one's attention" (amanasikara) from anything that involves the duality of a perceived and perceiver. The result is a "luminous self-empowerment," Maitripa's (986–1063) final tantric analysis of amanasikara. The collection of texts on non-conceptual realization plays a crucial role, as it constitutes, together with Naropa's teachings, the main source of bKa' brgyud lineages. The edition and translation of this collection is followed by another text attributed to Maitripa, the *Mahamudrakanakamala, which was translated by Mar pa Lo tsa ba Chos kyi blo gros (11th century) into Tibetan. The *Mahamudrakanakamala picks up on the themes of the collection and shows that all aspects of Maitripa's mahamudra were indeed passed on to early bKa' brgyud masters. Besides an English translation and analysis, the present publication contains a new edition of the available Sanskrit on the basis of the editio princeps by Haraprasad Shastri, the edition of the Studying Group of Sacred Tantric Texts at Taisho University, the Nepalese manuscript NGMPP B 22/24, and the manuscript no. 151 from the Todai University Library. The Tibetan edition of all texts is based on the Derge and Peking bsTan 'gyur and the dPal spungs edition of Karmapa VII Chos grags rgya mtsho's (1454-1506) Collection of Indian Mahamudra Works (Phyag rgya chen po'i rgya gzhung). (Source Accessed Feb 11, 2020)
Mathes, Klaus-Dieter. A Fine Blend of Mahāmudrā and Madhyamaka: Maitrīpa's Collection of Texts on Non-conceptual Realization (Amanasikāra). Philosophisch-Historische Klasse Sitzungsberichte 869. Beiträge zur Kultur- und Geistesgeschichte Asiens 90. Vienna: Österreichischen Akademie Der Wissenschaften, 2015. https://austriaca.at/7786-9inhalt?frames=yes.
Book
A Gathering of Brilliant Moons
A collection of essays and translations featuring advice and instructions of prominent 18-19th century Tibetan masters.
Gayley, Holly, and Joshua Schapiro, eds. A Gathering of Brilliant Moons: Practice Advice from the Rimé Masters of Tibet. Somerville, MA: Wisdom Publications, 2017.
Book
A Lamp to Illuminate the Five Stages
Tsongkhapa’s A Lamp to Illuminate the Five Stages (1419) is a comprehensive presentation of the highest yoga class of Buddhist tantra, especially the key practices—the so-called five stages (pancakrama)—of the advanced phase of Guhyasamāja tantra. Beginning with a thorough examination of the Indian sources, Tsongkhapa draws particularly from the writings of Nāgārjuna, Aryadeva, Candrakīrti, and Nāropā to develop a definitive understanding of the Vajrayana completion stage. Whereas in the generation stage, meditators visualize the Buddha in the form of the deity residing in a mandala palace, in the completion stage discussed in the present volume, meditators transcend ordinary consciousness and actualize the state of a buddha themselves. Among other things, Tsongkhapa’s work covers the subtle human physiology of channels and winds along with the process of dying, the bardo, and rebirth. This definitive statement on Guhyasamāja tantra profoundly affected the course of Buddhist practice in Tibet. (Source: Wisdom Experience)
Kilty, Gavin, trans. A Lamp to Illuminate the Five Stages: Teachings on Guhyasamāja Tantra. By Tsongkhapa (tsong kha pa). Edited by Thupten Jinpa. Library of Tibetan Classics 15. Boston: Wisdom Publications, 2013.
PhD Diss
Paul, D.: A Prolegomena to the Śrīmālādevī Sūtra and the Tathāgatagarbha Theory: The Role of Women in Buddhism
The Śrīmālādevī siṁhanāda sūtra (ŚDS) (The Treatise on the Lion's Roar of Queen Śrīmālā) is a Mahāyāna text no longer extant in Sanskrit but preserved in both the Chinese and Tibetan Tripiṭakas. This text is a unique development within the Buddhist tradition because of its egalitarian view concerning women, portraying, on the one band, the dignity and wisdom of a laywoman and her concern for all beings, and on the other, the role of woman as a philosopher and teacher. Doctrinally, the major emphasis is upon the Tathāgatagarbha and Ekayāna.
      Because of the number of citations and references which are retained in Sanskrit Buddhist texts, the Śrīmālādevī sūtra seems to have been widely circulated throughout India. This text is

quoted in the Ratnagotravibhāga-mahāyānottara-tantra śāstra (The Supreme Exposition of Mahāyāna: A Commentary on the Jewel Lineage)[1] and the Śikṣāsamuccaya (A Compendium on Instruction)[2] with allusions made in the Laṅkāvatāra sūtra[3] and the Mahāyāna sūtrālaṁkāra (The Ornament of the Mahāyāna sūtras).[4] The Ch'eng wei-shih lun (Vijñaptimātratāsiddhi) by Hsüan-tsang also quotes from the Śrīmālādevī sūtra but does not identify the sūtra by name.[5]
      According to the Sung kao seng chuan[6] Bodhiruci used a Sanskrit text of the Śrīmālādevī sūtra for reference in translating the text into Chinese. From the above evidence, it may be concluded that a Sanskrit original of the Śrīmālādevī sūtra did exist and that this text was part of the Indian Buddhist tradition.
       The classical Chinese text is extant in two recensions:
1) Sheng-man shih-tzu-hou i-ch'eng ta-fang-pien fang-kuang ching (1 ch.) (T.v.12, no. 353, pp. 217-223), translated by Guṇabhadra (394-468) in 435.
2) Sheng-man-fu-jen hui which is the forty-eighth assembly in the Ratnakūṭa anthology (Ta-pao chi ching) (T.v.11, no. 310, pp. 672-678), translated by Bodhiruci[7] (572-727) of T'ang between 706 and 713.
      Because Guṇabhadra's translation is almost three hundred years older than Bodhiruci's, it has been chosen as the basic text in order to trace the development of Tathāgatagarbha thought in its original form. Bodhiruci's translation is used when Guṇabhadra's translation is ambiguous and when differences in interpretation are indicated.
      The Tibetan recension, Hphags-pa lha-mo dpal-phreṅ gi seṅ-geḥi sgra shes-bya-ba theg-pa chen-poḥi mdo (Tōhoku no. 92, Bkaḥ-ḥgyur), which is part of the Ratnakūṭa anthology, will not be used. When significant differences between the Chinese and Tibetan recensions occur, the Tibetan text will be noted also.[8]
      The commentaries which are extant are few and only in Chinese and Japanese. There are no Tibetan commentaries now extant, which discuss only the Śrīmālādevī sūtra.[9] According to the Kao seng chuan,[10] immediately after the translation of the Śrīmālādevī sūtra many commentaries were composed by monks who had studied and memorized the Śrīmālādevī sūtra. These texts, now lost, were dated between the fifth and sixth centuries A.D. According to Chi-tsang's Sheng-man ching pao-k'u, monks studied and composed commentaries on the Śrīmālādevī sūtra from the North-South dynastic periods through the Sui (i.e. from approximately 440-618 A.D.).
      The major commentaries[11] extant in Chinese are:
1) Hsieh-chu sheng-man ching (T.v.85, no. 2763) - Although the commentator is unknown, this text was probably the composition of a noble woman of Northern Wei, attested to by the calligraphy and literary style of the Tun-huang manuscript. Completed before 500 A.D., it is the oldest extant commentary on the Śrīmālādevī sūtra.[12] Only Chapter 5, "Ekayāna" is discussed.
2) Sheng-man ching i-chi (2 ch.) (Dainihon zokuzōkyō, v.1, no. 30-1) by Hui-yüan, (523-692) of Sui - Only the first half of the text is extant, corresponding to the first four chapters of the Śrīmālādevī sūtra.
3) Sheng-man ching pao-k'u, (3 ch.) (T.v.37, no. 1744) by Chi-tsang (549-623) of Sui.
4) Sheng-man ching shu-chi, (2 ch.) (Dainihon zokuzōkyō v.1, no. 30-4) by K'uei-chi (632-682) of T'ang.
5) Sheng-man ching su-i ssu-ch'ao, (6 ch.) (Dainihon bukkyō zensho, v.4) by Ming-k'ung[13] of T'ang in 772.
      The major commentaries extant in Japanese are:
1) Shōmagyō gisho (1 ch.) (T.v.56, no. 2184) attributed to Prince Shōtoku (573-621) but probably the composition of a North Chinese Buddhist scholar.[14]
2) Shōmangyō shosho genki, (18 ch.) (Dainihon bukkyō zensho, v.4) by Gyōnen (1240-1321). First five chüan are missing. The extant text begins with the chapter "The Ten Ordination Vows".
3) Shōman-shishikugyō kenshūshō (3 ch.) (Nihon daizōkyō, v. 5; Dainihon bukkyō zensho, v.4) by Fūjaku (1707-1781)
      The Sheng-man ching pao k'u and the Shōmangyō gisho are the two primary commentaries upon which the present study's interpretation of the Śrīmālādevī sūtra is based. These two commentaries have been selected because the former, written by a San-lun master, interprets Tathāgatagarbha from a Mādhyamikan perspective whereas the latter is representative of the North Chinese scholars' interpretation and frequently overshadows the sūtra itself in popularity, particularly in Japan. The Sheng-man ching i-chi and the Hsieh-chu sheng-man ching are used as references in analyzing Chapters 4 and 5, "The Acceptance of the true Dharma" and the "One Vehicle" respectively of the Śrīmālādevī sūtra.
      In Chapter One, a historical analysis will be attempted, suggesting the place and time of composition on the basis of external and internal evidence now available. In Chapter Two, the evolution of the Tathāgatagarbha will be outlined, based upon the first two Tathāgatagarbhan texts, the Tathāgatagarbha sūtra and the Pu tseng pu chien ching, which predate the Śrīmālādevī sūtra.[15]
      In Chapter Three the characteristic format of the Śrīmālādevī sūtra is summarized in relation to the Tathāgatagarbha sūtra and the Pu tseng pu chien. In Chapter Four the Tathāgatagarbha as presented in the Śrīmālādevī sūtra is analyzed with relation to the text as a whole, and in Chapter Five the annotated translation of the Śrīmālādevī-siṁhanāda sūtra is presented with notations of key differences between the two Chinese recensions and with references made to the two commentaries, Sheng-man ching pao-k'u and Shōmangyō gisho, and to the Sanskrit fragments noted above.
      Appendix I is an attempt to lay the groundwork for a methodology of Buddhist studies which would provide a foundation for the skills needed for a critical analysis and interpretation of Buddhist phenomena. Appendix II is an annotated bibliography for studying the Śrīmālādevī-siṁhanāda sūtra. Appendix I is admittedly limited and will provide only the most general outline of the requisite methodological procedure in analyzing a Buddhist text. (Paul, introduction, 1–6)

Notes
  1. There are two English translations of the Ratnagotravibhāga-mahāyānottara-tantra śāstra: E. E. Obemiller, The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism (Rome: Acta Orientalia, 1932), (Shanghai reprint: 1940) and Jikido Takasaki, A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism (Rome: Series Orientale Rome XXIII, 1966). The Sanskrit text of the Ratnagotra-vibhāga-mahāyānottara-tantra śāstra, ed., by E. R. Johnston (Patna: Bihar Society, 1950) cites the Śrīmālādevī sūtra on pp. 3, 12, 15, 19, 20, 22, 30, 33, 34, 36, 37, 45, 50, 55, 56, 59, 72, 73, 74, 76, and 79. A portion of these Sanskrit fragments have been noted below, in the translation, wherever differences or ambiguities in the Chinese recensions occur.
  2. Cf. Çikshāsamuccaya (A Compendium on Buddhist Teaching, ed. by Cecil Bendall (St. Petersburg: Imperial Academy of Sciences, (1897-1902), vol. I of Bibliotheca Buddhica, reprinted by Indo-Iranian Journal (The Hague: Mouton & Co., 1957), pp. 42 and 43.
  3. Cf. Laṅkāvatāra sūtra, ed. by Bunyiu Nanjio, (Second edition, Kyoto: Otani University Press, 1956), p. 222 line 19 and p. 223 line 4.
  4. Cf. Mahāyāna sūtrālaṁkāra, ed. by Sylvain Lévi (Paris: 1907), (Shanghai reprint : 1940), Tome 1 (XI, 59), p. 70. The cited passage, attributed to the Śrīmālādevī sūtra, could not be found in either Chinese recension. Lévi also was unable to find the passage but does allude to the citation as being in the Çikshāsamuccaya, ed. by Cecil Bendall, op. cit., but these two citations are not of the same passage.
  5. The following citations are quoted in the Ch'eng wei-shih lun, translated by Hsüan-tsang (T.v.31, no. 1585, p. 1-60): (The remainder of this note is handwritten in Chinese and is unavailable.)
  6. (The first part of this note is handwritten in Chinese and is unavailable.) In the second year of T'ang emperor Chung-tsung in the reign of Shen-lung (706) he (Bodhiruci) returned to the capital (Loyang) to Chao ch'ung-fu temple to translate the Mahāratnakūṭa anthology. This anthology bad forty-nine old and new assemblies, totaling 120 ch., which were finished in the fourth month, eighth day of the second year of Hsun-t'ien (713). In the translation hall, the monks Ssu-chung and the Indian director Iśara (?) translated the Sanskrit: while the Indian monks Prajñāgupta (?) and Dharma were consulted concerning the Sanskrit meaning." (T.v.50, no. 2061, p. 720b)
    The Sung kao seng chuan, 30 ch., was compiled by Chih-lun and Tsang-ning of the Sung dynasty during the period from the beginning of the T'ang dynasty until 967 according to Ui Hakuju, Bukkyō jiten (A Buddhist Dictionary), (Tokyo: Daitō shuppansha, 1971), p. 654 and until 988 according to Nakamura Hajime, Shin-bukkyō jiten (The New Buddhist Dictionary), (Tokyo: Seishin shobō, 1972), p. 329.
  7. According to the Sung kao seng chuan, op. cit., (p. 720c) Bodhiruci died in the fifteenth year of K'ai-yuan (727) of T'ang at the age of 156.
  8. The differences noted between the Chinese and Tibetan recensions are based upon the Shōmangyō hōgatsu dōji shomongyō (Kyoto: Kōkyō shoin, 1940) by Tsukinowa Kenryū.
  9. Tibetan commentaries on the Ratnagotravibhāga do interpret the passages which cite the Śrīmālādevī sūtra. These are not discussed within the present study.
  10. Kokuyaku-issaikyō hōshaku-bu shichi, Ono Masao (gen. ed.) (Tokyo: Daitō shuppansha, 1958), p. 84 lists the monks who attempted to write commentaries now lost. The Kao seng chuan, compiled by Hui-chao of the Liang dynasty, is the record of approximately 253 eminent monks from 67 A.D. through 519 A.D. Cf. Ui, Shin-bukkyō jiten, op. cit., p. 303.
  11. For a complete listing of all commentaries in both Chinese and Japanese, extant and no longer extant, see below - Appendix II, Annotated Bibliography.
  12. Fujieda Akira, "Hokucho ni okeru Shōmangyō no tenshō" in Tōhō gakuhō, v.XL, 1973, p. 334. (Journal of the Institute of Humanities) (Jimbun Kagaku kenkyūsho) (Kyoto University).
  13. According to the Bussho kaisetsu daijiten, Ono Masao {gen.ed.) (Tokyo: Daitō shuppansha, 1966), vol. V, p. 350, this text was composed by both Prince Shōtoku and Ming-k'ung.
  14. Prince Shōtoku most probably did not compose the Shōmangyō gisho since many of the texts which the Gisho cites were not known to Prince Shōtoku but were introduced to Japan at a much later date. For the transmission of the Chinese commentaries on the Śrīmālādevī-siṁhanāda sūtra, see "Hokucho ni okeru Shōmangyō", op. cit. For the "original" Gisho, composed by a Chinese scholar of the North-South dynastic period, residing in North China, see "Shōman gisho hongi" in Shōtoku taishi kenkyū, v. 5 (Osaka: Shitennoji Joshi Daigaku, 1973) by Koizumi Enjun in which the original Chinese commentary is edited and later almost entirely copied in the Shōmangyō gisho.
          The research on these commentaries at the time of this writing has been undertaken by members of the Jimbun Kagaku kenkyusho who are affiliated with Kyoto University. From analyzing the Tun-huang manuscripts, two very similar hypotheses have been developed: a) The Gisho itself was written by a Chinese scholar, or b) The original for the Shōmangyō gisho, viz. Shōman gisho hongi (or, Sheng-man i-su ben-i), was composed by a Northern Chinese scholar and later almost entirely interpolated into the Shōmangyō gisho by Prince Shōtoku or one of his followers.
  15. The analysis of Tathāgatagarbha was undertaken in consultation with Professors Yuichi Kajiyama, Chairman of Buddhist Studies, Kyoto University, and Gadjin Nagao, Professor Emeritus in Buddhist Studies, Kyoto University.
Paul, Diana. "A Prolegomena to the Śrīmālādevī Sūtra and the Tathāgatagarbha Theory: The Role of Women in Buddhism." PhD diss., University of Wisconsin-Madison, 1974.
PhD Diss
Hurley, S.: A Study of Master Yinshun’s Hermeneutics: An Interpretation of the Tathāgatagarbha Doctrine
Abstract This study is an examination of Master Yinshun's hermeneutics. It focuses especially on his interpretation of the Buddhist concept known as the tathagatagarbha, which refers to the idea that all sentient beings intrinsically possess the "womb of the Buddha." In some explanations of this teaching, the tathāgatagarbha is symbolic of the practitioner's potential for attaining enlightenment. In others, it functions as a synonym for the Ultimate and becomes the eternalistic substrate for all of existence. It is this latter view to which Yinshun takes exception, seeing it as antithetical to the doctrine of emptiness which espouses the notion that all things, including ideas, material objects, and living beings, lack a permanent and independent nature and thus cannot possess an unchanging, eternalistic form.
      I focus particularly on Yinshun's text A Study of the Tathāgatagarbha, for it serves as a concise statement of his interpretation of the tathāgatagarbha and its relationship to emptiness. In this text, Yinshun continually asserts the doctrine of emptiness as the definitive expression of Buddhist truth and relegates the tathāgatagarbha to the category of expedient means. He does this by examining the development of the tathāgatagarbha emphasizing particularly its evolution within pre-Mahāyāna and Mahāyāna textual sources said to have had their genesis in India such as the Āgamas, the Perfection of Wisdom Sūtras and the Ratnagotravibhāga. For Yinshun, to regard the tathāgatagarbha as the ultimate truth rather than as an expedient means can only result in misguided practice and confusion about how to attain enlightenment.
      I conclude by asking a number of general questions about Yinshun's thought and its relationship to the early to mid-twentieth century intellectual milieu in China. I also inquire about how Yinshun's ideas have contributed to the development of contemporary Chinese Buddhist movements flourishing in Taiwan today. (Source: Worldcat Library Materials Online)
Hurley, Scott. "A Study of Master Yinshun’s Hermeneutics: An Interpretation of the Tathāgatagarbha Doctrine." PhD diss., University of Arizona, 2001. https://repository.arizona.edu/bitstream/handle/10150/279857/azu_td_3031364_sip1_m.pdf;jsessionid=7F7C9754E7B4C951472D8BB20D5B4BBE?sequence=1.
PhD Diss
Hsiao, M.: A Study of Yogācāric Influence on Tathāgatagarbha Doctrine as Found in Laṅkāvatārasūtra
Abstract

Through a close examination on three Sanskrit compounds — i.e., tathāgatanairātmyagarbha, tathāgatagarbhālayavijñāna and pariniṣpannasvabhāvas tathāgatagarbhahṛdayam — in the Laṅkāvatārasūtra, this thesis will demonstrate how the tathāgatagarbha thought in the Laṅkāvatārasūtra is significantly enriched by Yogācāric influence.
      First, in regard to tathāgata-nairātmya-garbha, a doctrinal review of the term "nairātmya" is necessary, because its definition differs according to different traditions. In primitive Buddhism, the term "nairātmya" is a synonym of the term "anātman" (non-existence of a substantial self), which indicates that in the realm of suffering and the impermanence of life phenomena that arise according to the principle of co-dependent origination/ pratītyasamutpāda, no eternal and dependent ātman can be found. According to the Madhyamaka School, the term "nairātmya" is a synonym of the term "niḥsvabhāva" (no

intrinsic-nature) which implies that all beings, whether conditioned or unconditioned, are all devoid of an ever-abiding intrinsic nature. For the Yogācāra School, the reality of nairātmya is said to be grasped under the principle of mind-only. That is to say, the imagined self /kalpitātman that is the presentation of mind is unreal, while the indescribable self/ anabhilāpyātman that is the genuine mind itself is real. Finally, it can be said that the tathāgata-nairātmya-garbha in Laṅkāvatārasūtra accords well with the Yogācāra teaching. In other words, it is the Yogācāric sense of nairātmya that sheds an influence upon the tathāgatagarbha doctrine.
      Secondly, in regard to tathāgatagarbhālayavijñāna, a doctrinal development is promoted owing to the identification of tathāgatagarbha with ālayavijñāna, which according to the Yogācāra School is also named "sarvabīljavijñāna" (cognition as the seed of everything). This latter synonym references its function of bringing forth all beings just as a giant tree originates from a seed. As a result of its identification with the ālayavijñāna, the tathāgatagarbha is said to be endowed with the function of bringing forth all forms of existence and thus becomes the "producing cause" of all. This interpretation is not seen in earlier scriptures wherein the tathāgatagarbha is described simply as a static substance supporting all beings.
      Thirdly, in regard to pariniṣpannasvabhāvastathāgata-garbhahṛdayam, the implication of the tathāgatagarbha was expanded substantially by declaring that pariniṣpannasvabhāva is the very essence of tathāgatagarbha. The term "pariniṣpannasvabhāva" according to some important Yogācāra texts is defined as tathatā (ultimate realm of suchness). The combining of pariniṣpannasvabhāva with tathāgatagarbha that had formerly focused on the subjective potential of realizing wisdom, shifts the doctrinal emphasis toward the objective realm of realized perfection.
      This thesis reveals that, having assimilated the Yogācāric doctrine of dharmanairātmya, ālayavijñāna and pariniṣpannasvabhāva, the tathāgatagarbha thinking in Laṅkāvatārasūtra presents the comprehensive and distinctive features in comparison to the scriptures that preceded it.
Hsiao, Mei. "A Study of Yogācāric Influence on Tathāgatagarbha Doctrine as Found in Laṅkāvatārasūtra." PhD diss., University of Calgary, 2008. https://archive.org/details/yogacharastudyofyogacaricinfluenceontathagatagarbhadoctrineasfoundinlankavatarasutrameihsiaothe_179_w/mode/2up.
Book
A Study on the Ratnagotravibhāga (Uttaratantra)
A classic translation and study of the Sanskrit and Tibetan versions of the Ratnagotravibhāga, with reference to the Chinese.
Takasaki, Jikidō. A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism. Serie Orientale Roma XXXIII. Rome: Istituto Italiano per il Medio ed Estremo Oriente (IsMEO), 1966. https://archive.org/details/bdrc-W1KG1582/page/n1/mode/2up.
Book
A Treasury of Mahāyāna Sūtras
The Mahāratnakūta Sūtra is one of the five major sutra groups in the Mahāyāna canon. Of the two great schools of Buddhism, Mahāyāna has the greatest number of adherents worldwide—it prevails among the Chinese, Japanese, Koreans, Tibetans, and Vietnamese—and contains within it a number of movements, notably Zen, which have been of growing interest in the West in recent decades. Yet despite this increased attention and enormous following, translations of Mahāyāna scriptures have been scarce and fragmentary; clearly, a comprehensive translation of a major work within the canon was called for. This volume addresses that need. It contains 22 of the 49 Sūtras of the Mahāratnakūta (or "Treasury") Sūtra, many translated for the first time in a Western language, selected and arranged to give the modern reader a progressive introduction to one of the world's major religious traditions. Subjects covered include Māyā and miracles, the teachings on Consciousness, Emptiness, and monastic discipline, the Mystical Light of the Tathāgata, and the devotional practice of Pure Land, making this a comprehensive source book of Mahāyāna Buddhism hitherto unavailable in English. The book also includes an introduction to provide historical and interpretive guidance, annotations that assist in the comprehension of difficult passages, and an extensive glossary that will be valuable to specialist and layman alike. A team of scholars, working in Taiwan, spent eight years translating the Treasury's million words from Chinese, using Tibetan texts for comparison and checking each Sūtra with an international board of scholars. In the course of translating from the original, special effort was made to retain both the devotional style appropriate for religious reading and the precision required by the scholar, while presenting the material with a clarity and flow that would make it accessible to the Western layman. The editors then selected, arranged, and annotated the 22 Sūtras presented here. (Source Accessed May 20, 2021)
Chang, Garma C. C., ed. A Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūṭa Sūtra. Translated from the Chinese by The Buddhist Association of the United States. Delhi: Motilal Banarsidass, 1991.
PhD Diss
Burchardi, A.: Accessing Tibetan Tathāgatagarbha Interpretations based on The Ratnagotravibhāga
Abstract

Buddha Nature or Tathāgatagarbha is a complex phenomenon that has been the subject of discussion in Buddhist cultures for centuries. This study presents for the first time a survey of the extent of Tibetan commentarial literature based upon the Indian Tathāgatagarbha Śāstra, the Ratnagotravibhāga, as well as a comparison of passages of Tibetan interpretations upon The Three Reasons given for the presence of Tathāgatagarbha in the Ratnagotravibhāga. Furthermore, attention is drawn to the inconsistencies regarding the dating, authorship, structure and content of this source text within the Sanskrit, Chinese and Tibetan traditions.
      Thereby the present study addresses primarily the need for an overview of the Tibetan commentarial literature upon this important Śāstra, by surveying more than forty Tibetan commentaries. This survey will facilitate contextualization of future studies of the individual commentaries. Secondarily it addresses the need for documentation and interpretation of precise concepts and arguments, by presenting line for line comparison of passages of interpretations by four different authors, Rngog Blo ldan shes rab (1059-1109), Dol po pa shes rab rgyal mtshan (1292-1361), Rgyal tshab dar ma rin chen (1364-1432) and Mi pham phyogs las rnam rgyal (1846-1912). This comparison will trace divergent traditions of Tathāgatagarbha interpretation based on the Ratnagotravibhāga in Tibet.
      It becomes apparent that the main divergence in these four authors' Tathāgatagarbha exegesis hinges on their interpretation of Dharmakāya and the role it plays as the first supporting reason for the presence of Tathāgatagarbha. Where some interpret Tathāgatagarbha as being "empty", others maintain that it is "full of qualities", apparent contradictions that however, are based upon the same scriptural passages of the source text, the Ratnagotravibhāga. That the ambiguous nature of the source text accommodates such seemingly contradictory interpretations should be kept in mind when studying Tibetan interpretations so as to avoid dismissal of certain interpretations in favour of others.

      The aim of the present study is to provide a structural framework for accessing Tibetan Tathāgatagarbha interpretations based on the Ratnagotravibhāga that surveys their extent and documents their nature. The study may thus contribute to a broader understanding of Tibetan literature in general and of Buddha Nature interpretation in particular.
Burchardi, Anne. "Accessing Tibetan Tathāgatagarbha Interpretations based on The Ratnagotravibhāga." Unsubmitted PhD diss., University of Copenhagen, 2001.
PhD Diss
Chen, Shu-hui: Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices
The Tathāgatagarbha theory, also known as the Buddha-nature theory, is one of the most influential Mahāyāna doctrines in the East Asian Buddhism. In 1989, it was severely criticized by some Japanese scholars, namely, Shiro Matsumoto and Noriaki Hakamaya, for being contradictory to the Buddha's teaching of non-self (anātman) and accused of being a non-Buddhist theory in disguise. The purpose of this study is to refute such an accusation and to demonstrate the relationship between this theory and the Bodhisattva practices which are the very core of the Mahāyāna Buddhism.
      This dissertation begins with definitions of the term "tathāgatagarbha" and some of its synonyms which are followed by a brief review of the historical development of the Tathāgatagarbha theory from India to China. With these as the background knowledge, it is easier to point out the fallacies of the two Japanese scholars' criticism on this theory. A key issue in their criticism is that they viewed the Tathāgatagarbha theory as the ātman of the Upaniṣads in disguise. It is therefore necessary to discuss not only the distinction between the ātman mentioned in the Tathāgatagarbha theory and that in the Upaniṣads but also the controversy over the issue of ātman versus anātman among the Buddhist scholars.
      In the discussion to clarify the issue of ātman in the Tathāgatagarbha theory, it is demonstrated that the ātman in the Tathāgatagarbha theory is not only uncontradictory to the doctrine of anātman in Buddhism but very important to the Bodhisattva practices in the Mahāyāna Buddhism. It functions as a unity for the Bodhisattvas to voluntarily return to the world of saṃsāra again and again. Furthermore, the purport of the entire theory, that all sentient beings are endowed with the essence of the Buddha, supports various Bodhisattva practices such as the aspiration to save all beings in the world, the six perfections, etc. In a word, the Tathāgatagarbha theory is an excellent representative of the soteriology of the Mahāyāna Buddhism. Included in the end of this dissertation is an annotated translation of the Tathāgatagarbha-sūtra. (Source Accessed May 26, 2020)
Chen, Shu-hui Jennifer. "Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices." PhD diss., University of Wisconsin-Madison, 1998.
Book
An Early Tibetan Survey of Buddhist Literature
This volume is a study and edition of Bcom ldan ral gri's (1227–1305) Bstan pa rgyas pa rgyan gyi nyi 'od. Likely composed in the last decades of the thirteenth century, this systematic list of Buddhist Sutras, Tantras, Shastras, and related genres translated primarily from Sanskrit and other Indic languages holds an important place in the history of Buddhist literature in Tibet. It affords a glimpse of one Tibetan scholar's efforts to classify more than two thousand titles of Buddhist literature in the decades before the canonical collections known as the Bka' 'gyur and the Bstan 'gyur achieved a relatively stable form. Tibetan historiography traces the origin of the Bka' 'gyur and Bstan 'gyur to Bcom ldan ral gri's efforts, though the unique structure of the Bstan pa rgyas pa rgyan gyi nyi 'od, which differs greatly from available Bka' 'gyur and Bstan 'gyur catalogs, shows that the situation is more complex. Known to contemporary scholars of Tibetan literature for some time through mention in other works, Bcom ldan ral gri's survey has recently become available for the first time in two manuscripts. The present work contains a detailed historical introduction, an annotated edition of the two manuscripts, as well as concordances and appendices intended to aid the comparative study of early Tibetan collections of Indic Buddhist literature. (Source: Harvard University Press)
Schaeffer, Kurtis R., and Leonard W. J. van der Kuijp. An Early Survey of Tibetan Buddhist Literature: The Bstan pa rgyas pa rgyan gyi nyi 'od of Bcom ldan ral gri. Edited by Michael Witzel. Harvard Oriental Series 64. Cambridge, MA: Harvard University Press, 2009.
Book
An Introduction to Buddhism (Takasaki)
This book is based upon notes prepared by the author for general lectures on Buddhism which he has been giving to students at a number of universities in Tokyo since around 1960. The initial version of the present work first saw the light of day as part of a textbook for university students entitled Bukkyo ippan 仏教一般 (Buddhism in General) which was compiled in concert with professors specializing in Chinese and Japanese Buddhism and published by the Department of Buddhist Studies at Komazawa University in Tokyo. Then, at a later date, the author was approached by the Tokyo Daigaku Shuppankai (University of Tokyo Press) to write an introductory work on Buddhism for the edification of the general reading public. By permission of the Department of Buddhist Studies at Komazawa University, he accordingly extracted those sections of the above textbook which he had himself written ("Outline of Buddhism" and "Indian Buddhism"), to which he then made some additions and corrections and also appended a brief history of Buddhism covering not only India but also China and Japan. This was then published in 1983 under the title of Bukkyo nyümon 仏教入門 (An Introduction to Buddhism), of which the present work is an English translation. (Takasaki, preface to the English version, iii)
Takasaki, Jikidō. An Introduction to Buddhism. Translated by Rolf W. Giebel. Tokyo: Tōhō Gakkai, 1987. https://nirc.nanzan-u.ac.jp/en/files/2018/06/Takasaki-Jikido_An-Introduction-to-Buddhism.pdf
Book
Approaching the Great Perfection
A study and translation of ten Dzogchen texts from Jigme Lingpa's Longchen Nyingtik revelations.
Schaik, Sam van. Approaching the Great Perfection: Simultaneous and Gradual Approaches to Dzogchen Practice in Jigme Lingpa's Longchen Nyingtig. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2004.
Book
Awakening the Sleeping Buddha
The great Karma Kagyu master, the Twelfth Tai Situ Pema Donyo Nyinje, discusses Mahayana Buddhist thought, focusing first on buddha-nature and bodhicitta.
Tai Situpa, 12th (pad+ma don yod nyin byed). Awakening the Sleeping Buddha. Edited by Lea Terhune. Boston: Shambhala Publications, 1996.

more items...

Articles

Article
"Tathāgata" in Haribhadra's Commentary
No abstract given. Here is the first relevant paragraph:

From ancient times, the origin of "tathāgata", which has been usually translated as 如 來 (one who comes thus), is not unknown. This has been used as the title of Buddha, chiefly in Buddhism from the start.
      Now, I will consider the meaning of "tathāgata" in the Abhisamayālaṃkārālokā Prajñāpāramitā-vyākhyā of Haribhadra (ed. by Wogihara) (W.). This includes the Aṣṭasāhasrikā-Prajñāpāramitā-sūtra (As.), Maitreya's Abhisamayālaṃkāraśāstra-kārikā (A.) which is a summary of the Pañcaviṃśatisāhasrikā-Prajñāpāramitā-sūtra (P.), and Haribhadra's commentary which is based on the P. and the As. Accordingly at first, I point out sentences of "tathāgata", which I think as the etymological explanations, and then survey the character of it. (Mano, "'Tathāgata' in Haribhadra's Commentary," 22)
Mano, Ryūkai. "'Tathāgata' in Haribhadra's Commentary." Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 16, no. 2 (1968): 22–28.
Article
"Zen is Not Buddhism": Recent Japanese Critiques of Buddha-Nature
Hongaku shisō, the idea that all beings are "inherently" enlightened, is an almost universal assumption in the Japanese Buddhist tradition. This idea also played an important role in the indigenization of Buddhism in Japan and in the development of the syncretistic religious ethos that underlies Japanese society. Through most of Japanese history, the idea of the inherent enlightenment (including non-sentient beings such as plants and rocks—which expanded to include assumptions such as the non-differentiation between "indigenous" kami and the Buddhas and bodhisattvas, and the transcendence of all dualities (including good and evil) as an ideal—was pervasive and unquestioned in much of Japanese religious activity and thought. Recently some Japanese Buddhist scholars, notably Hakamaya Noriaki and Matsumoto Shirō of the Sōtō Zen sect [at] Komazawa University, have questioned the legitimacy of this ethos, claiming that it is antithetical to basic Buddhist ideas such as anātman ("no-self"), and that it is the source of many social problems in Japan. They call for a conscious recognition and rejection of this ethos, and a return to "true Buddhism." After presenting a brief outline of the history and significance of these ideas in Japan, Hakamaya and Matsumoto's critique is explained and examined. Some of the academic and social reactions to this critique are also explored.
Swanson, Paul L. "'Zen is Not Buddhism': Recent Japanese Critiques of Buddha-Nature." Numen 40, no. 2 (1993): 115–49. http://www.thezensite.com/ZenEssays/HistoricalZen/zen-is-not-BUDDHISM.pdf.
Article
'Gos Lo tsā ba gZhon nu dpal's Commentary on the Dharmatā Chapter of the Dharmadharmatāvibhāgakārikās
'Gos Lo tsā ba gZhon nu dpal's (1392-1481) commentary on the second chapter of the Ratnagotravibhāgavyākhyā (RGVV) is introduced by a detailed explanation of the dharmatā chapter in the Dharmadharmatāvibhāgakārikās (DhDhVK). This is, according to gZhon nu dpal, because the detailed presentation of āśrayaparivŗtti in the DhDhV is a commentary on the bodhi chapter of the RGV. In both texts, āśrayaparivŗtti refers to a positively described ultimate which is revealed by removing adventitious stains. Whereas in the RGV this is the Buddha-element (or tathāgatagarbha) with its inseparable qualities, it is the dharmatā, suchness or natural luminosity (prakŗtiprabhāsvaratā) in the Dharmadharmatāvibhāgavŗtti (DhDhVV). This luminosity is compared to primordially pure space, gold and water which must have their adventitious stains removed before they can be discovered. From this gZhon nu dpal concludes that the DhDhVV belongs to the Madhyamaka tradition. Consequently, the typical Yogācāra negation of external objects is taken as referring to the latters' non-existence in terms of svabhāva.
      What makes gZhon nu dpal's DhDhV-commentary so interesting is his mahāmudrā interpretation of a central topic in the DhDhV, i.e., the abandonment of all "mentally created characteristic signs" (nimittas). The latter practice plays a crucial role in the cultivation of non-conceptual wisdom, which is taken as the cause or the foundation of āśrayaparivŗtti in the DhDhV. Based on Sahajavajra's (11th century) Tattvadaśakaţīkā gZhon nu dpal explains that the nimittas are abandoned by directly realizing their natural luminosity which amounts to a direct or non-conceptual experience of their true nature. To be sure, while the usual Mahāyāna approach involves an initial analysis of the nimittas, namely, an analytic meditation which eventually turns into non-conceptual abiding in the same way as a fire kindled from rubbing pieces of wood bums the pieces of wood themselves (gZhon nu dpal explains this on the basis of Kamalaśīla's commentary on the Nirvikalpapraveśadhāraņī), mahāmudrā pith-instructions enable a meditation of direct perceptions right from the beginning. In view of the fact that such direct perceptions of emptiness (or dharmatā in this context here) usually start from the first Bodhisattva-level onwards, gZhon nu dpal also tries to show that the four yogas of mahāmudrā are in accordance with the four prayogas of the DhDhV. It should be noted that such a mahāmudrā interpretation must have already existed in India, as can be seen from Jñānakīrti's (10th/11th-century) Tattvāvatāra, in which a not-specifically-Tantric form of mahāmudrā practice is related with the traditional fourfold Mahāyāna meditation by equating "Mahāyāna" in Lańkāvatārasūtra X.257d with mahāmudrā. The pādas X.257cd "A yogin who is established in a state without appearances sees Mahāyāna" thus mean that one finally sees or realizes mahāmudrā.
      To sum up, the DhDhV plays an important role for gZhon nu dpal in that it provides a canonical basis for his mahāmudrā tradition, and by showing that the dharmatā portion of the DhDhV is a commentary on the second chapter of the RGV, gZhon nu dpal skillfully links his mahāmudrā interpretation to the standard Indian work on Buddha-nature, and thus to a concept which considerably facilitated the bridging of the Sūtras with the Tantras. (Source Accessed April 1, 2020)
Mathes, Klaus-Dieter. "'Gos Lo tsā ba gZhon nu dpal's Commentary on the Dharmatā Chapter of the Dharmadharmatāvibhāgakārikās." Studies in Indian Philosophy and Buddhism 12 (2005): 3–39.
Review
'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā (Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long)-Review by Hugon
This book contains a critical edition of a Tibetan commentary composed by 'Gos Lo tsā ba gZhon nu dpal (1392-1481) on the Ratnagotravibhāgavyākhyā. The Ratnagotravibhāga, attributed to Maitreya, and its vyākhyā, attributed to Asaṅga, are of special significance in Buddhism for the discussion of the 'buddha-nature' (tathāgatagarbha), i.e. the idea that the nature of a buddha is inherent in every human being. gZhon nu dpal's commentary (hereafter: ZhP), which has never been published before, provides an account on this issue which is imposing both in view of its size as well as its historical and philosophical importance. Mathes' edition thus provides an important and valuable contribution to future studies on the subject.
      The edition proper (pp. 1-576) is preceded by a brief introduction (pp. ix–xvii) which, besides editorial remarks, deals with gZhon nu dpal's life and education on the basis of an unpublished biography by his disciple Zhwa dmar Chos kyi grags pa (1453-1524), and of the bKa' gdams chos 'byung of Las chen Kun dga' rgyal mtshan (b. 1440), another of his disciples.'"`UNIQ--ref-00000003-QINU`"' This information adds to the preliminary observations by Mathes in an article entitled '"Gos Lo tsā ba gZhon nu dpal's Extensive Commentary on and Study of the Ratnagotravibhāgavyākhyā (Mathes 2002)'"`UNIQ--ref-00000004-QINU`"', which gives a more detailed biographical account and discusses the position that gZhon nu dpal holds in ZhP.
      'Gos Lo tsā ba Yid bzang rtse ba gZhon nu dpal is well known to Tibetologists for his work entitled The Blue Annals (Deb ther sngon po), composed a few years earlier than ZhP.'"`UNIQ--ref-00000005-QINU`"' This mine of biographical, bibliographical and historical information already gives us an idea of the mastery that this remarkable scholar had of all fields of Buddhist studies. Mathes' introduction informs us of the key elements of gZhon nu dpal's thorough education in all the major religious traditions with the most important masters of the time, such as Tsong kha pa (1357-1419), the Fifth Karmapa De bzhin gshegs pa (1384-1415), the rNying ma pa teacher sGrol ma ba Sangs rgyas rin chen (1350-1430), or the Sa skya master Rong ston Shes bya kun rig (1367-1449). gZhon nu dpal distinguishes himself by his open-minded and non-sectarian approach, which is reflected in his ZhP, where he combines the commentarial tradition of rNgog Blo ldan shes rab (1059-1109) with sGam po pa's (1079- 1153) "Great Seal" (mahāmudrā) interpretation. The introduction also deals with the circumstances of the redaction of ZhP — composed in 1473 as gZhon nu dpal was nearly blind and had to dictate his work from memory over a period of four months — and of the carving of the printing blocks as described in the colophon. Mathes notes that gZhon nu dpal obviously had access to the Sanskrit original of the Ratnagotravibhāgavyākhyā as he frequently discusses Sanskrit words from this text and occasionally mentions or (politely) criticizes the existing translation by rNgog Lo tsä ba Bio ldan shes rab, which is the one found in the canon (sDe dge bsTan 'gyur 4024–4025).'"`UNIQ--ref-00000006-QINU`"' Mathes (p.xv) also mentions a translation by Nag tsho Lo tsā ba which gZhon nu dpal occasionally discusses, but gives no specifics about this translator.'"`UNIQ--ref-00000007-QINU`"' By comparing the quotations of the Ratnagotravibhāgavyākhyā in ZhP with the Sanskrit text (edited by E.H. Johnston)'"`UNIQ--ref-00000008-QINU`"' and the Tibetan translation found in the canon (edited by Z. Nakamura on the basis of Sde dge, Narthang and Peking bsTan 'gyur)'"`UNIQ--ref-00000009-QINU`"', Mathes establishes that gZhon nu dpal's version, in several cases, better fits the original (p. xiv).

Read more here . . .
Hugon, Pascale. Review of 'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā (Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long), edited by Klaus-Dieter Mathes. Asiatische Studien 60, no. 1 (2006): 246–53. https://www.e-periodica.ch/digbib/view?pid=ast-002%3A2006%3A60%3A%3A248#252.
Review
'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā-Review by Kano
No abstract given. Here are the first relevant paragraphs:

’Gos Lo-tsa-ba gZhon-nu-dpal (1392-1481) was one of the most brilliant scholars in Tibet and is famous for his religious history, the Blue Annals {Deb thersngon po). He is also known as a translator (lo tsa ba) and for his contributions to Buddhist doctrine and philosophy. However, except for the Blue Annals his own work has not been available until now. For this reason this first publication of a doctrinal commentary, Theg pa chen po rgyud bla ma’i bstan bcos kyi ’grel bshad de kho na nyid rab tu gsal ba’i me long (ZhP), is most welcome. In this commentary he presents a unique interpretation of the teaching of the Buddha-nature (tathagatagarbha) in the Ratnagotravibhaga/vyakhya (RGV/V) following the mahāmudrā tradition. Of more than fifty commentaries on the RGV known to have been written in Tibet, the ZhP is one of the most extensive and remarkable.
      The editor, Klaus-Dieter Mathes, has previously contributed to the study of the Tibetan hermeneutical traditions of Yogācāra works such as the Dharmadharmatāvibhāga. He has already published a survey of this RGV commentary (p. xviii), and has also studied this commentary for his Habilitation, currently being prepared for publication (p. xi). In the introduction to the book under review, Mathes presents a brief biography of gZhon-nu-dpal and sketches his general philosophical position (pp. ix-xi). He then discusses the sources on which his edition is based (pp. xi-xiv), selected particular features of the ZhP (pp. xiv-xv), and his editorial method (pp. xv-xvi), ending with technical notes (pp. xvi-xvii) and bibliography (pp. xviii-xix).
      The main part of this book consists of a critical edition of the ZhP in 576 pages, based on a manuscript in dbu-med script (A) and a block print (B). The block print was completed in 1479, soon after the composition of the ZhP in 1473 (pp. xii-xiii). Regarding the relationship between the manuscript and block print, Mathes states: "This leaves us with the probable case that A and B share a common source" (p. xii). As to the editorial method, he states, "My editing policy has been to compare gZhon nu dpal’s quotations with the Derge and Peking editions of the Kanjur and Tanjur, but to leave the original reading wherever possible." He also states, "Unusual or wrong spellings have been adapted to the usage of modern Tibetan," and he provides a list of emended spellings (pp. xv-xvi). Mathes has thus "corrected" the old orthography found in the two manuscripts into modern spellings. Though this allows a smoother reading for modern Tibetan readers, it might have been better to retain as much as possible the spellings current in the late fifteenth century, if they can be identified as such. (Kano, "Review of 'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā," 143)

Read more here . . .
Kano, Kazuo. Review of 'Gos Lo tsā ba gZhon nu dpal's Commentary on the Ratnagotravibhāgavyākhyā (Theg pa chen po rgyud bla ma'i bstan bcos kyi 'grel bshad de kho na nyid rab tu gsal ba'i me long), edited by Klaus-Dieter Mathes. Journal of the American Oriental Society 125, no. 1 (2005) 143–45.
Article
'Gos Lo tsā ba gZhon nu dpal's Extensive Commentary on and Study of the Ratnagotravibhāgavyākhyā
In this paper I present some preliminary observations on 'Gos Lo tsā ba Gzhon nu dpal's (1392-1481) commentary on the Ratnagotravibhāgavyākhyā, which I am editing and evaluating as a part of my habilitation project. Three years ago I gained access to a photocopy of a 698-folio-long handwritten dbu med version of this text.'"`UNIQ--ref-00000F7E-QINU`"' Like the Indian vyākhyā, the commentary is divided into five chapters. Their headings are listed together with the folio numbers on a cover page, which bears the seal of the Zhva dmar pa and assigns the letter ha to the volume containing Gzhon nu dpal's commentary. It is thus reasonable to assume that the original was kept in the library of the Shamarpas in Yangpacan, probably already from the time of the famous Fourth Shamarpa Chos kyi grags pa (1453-1524), who was a disciple of Gzhon nu dpal. After the war with Prithivi Narayan Shah in 1792, Yangpacan was seized by the Gelug government and the text found its way to Drepung, where many other Kagyu texts were kept. Recently I received a photocopy of a Yangpacan block-print from Tibet with the same text on 463 folios. This could be the text described by A khu ching Shes rab rgya mtsho as having 461 folios.'"`UNIQ--ref-00000F7F-QINU`"' The numbering starts anew with each chapter; thus a small calculation mistake could explain the difference of two folios. (Mathes, introductory remarks, 79)
Mathes, Klaus-Dieter. "'Gos Lo tsā ba Gzhon nu dpal's Extensive Commentary on and Study of the Ratnagotravibhāgavyākhyā." In Religion and Secular Culture in Tibet, edited by Henk Blezer with the assistance of Abel Zadoks, 79–96. Proceedings of the Ninth Seminar of the International Association of Tibetan Studies, Leiden 2000. Brill’s Tibetan Studies Library 2/2. Leiden: Brill, 2002.
Interview
'Luminous Is This Mind, O Monks': An Intertextual Excursion by Peter Skilling
Dr. Peter Skilling and Lopen Karma Phuntsho will discuss a key early quote attributed to the Buddha that serves as a source for buddha-nature teachings, among other things textual, historical, and beyond.

Peter Skilling is the founder of the Fragile Palm Leaves Foundation (Bangkok). He received a PhD with honors and a Habilitation in Paris (Ecole Pratique des Hautes Etudes). Peter’s publications include numerous articles and several books, including Questioning the Buddha (Wisdom, 2021), How Theravada is Theravada? (University of Washington Press, 2012), and Mahāsūtras: Great Discourses of the Buddha (2 vols., Oxford, The Pali Text Society, 1994 and 1997). His interests include the art and archaeology of South and Southeast Asia, as seen for example in the edited volume Wat Si Chum, Sukhothai: Art, Architecture and Inscriptions (River Books, Bangkok, 2008).
Skilling, Peter. 'Luminous Is This Mind, O Monks': An Intertextual Excursion. Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Oct 29, 2022. Video, 1:14:13. https://www.youtube.com/watch?v=BlwOE_JzknM.
Article
A Clue to the Authorship of the Awakening of Faith: "Śikṣānanda's" Redaction of the Word "Nien"
The text, Ta-ch'eng ch'i-hsin lunf (The Awakening of Faith in Mahāyāna, henceforth abbreviated as AFM), has been the center of a long controversy in the field of Buddhist studies. It has been suspected by Mochizuki Shinkōg'"`UNIQ--ref-00000DD2-QINU`"' and others to be a Chinese fabrication, while Tokiwa Daijō and others defend its alleged Indian origin. The present short article will not review the past and present scholarship on the AFM or bring in my own studies on the matter.'"`UNIQ--ref-00000DD3-QINU`"' It will be devoted to one tiny but crucial issue: the fate of a key concept in the two "translations"—Paramārtha's original (AFM) and Śikṣānanda's version (AFMS for short). The concept is nien and wu-nien. To state the conclusion here so as to simplify our discussion: the nien complex, in my opinion, cannot be understood without reference to a pre-Buddhist (Han Chinese) usage of the term. It is foreign or jarring enough to the person responsible for the AFMS that it has been systematically modified or outright substituted so as to bring the AFM in line with the Yogācāra (Wei-shih,i Vijñaptimātratā) philosophy. By showing the sinitic character of the nien ideology, its centrality in the AFM, and the redaction of it by the AFMS, we can come one step closer to resolving the long controversy over the authorship of the AFM. From the limited evidence in this one short study, it would appear that the AFM was authored in China and the AFMS was a conscious redaction of the AFM in China (or Korea?'"`UNIQ--ref-00000DD4-QINU`"') to bring this work into line with the demands of Hsüan-tsang'sj Wei-shih philosophy.
      We will begin with a survey of modern Sanskritists' attempts at identifying nien and why such attempts have ultimately failed. Then we will look at a similar attempt by the AFMS to edit off the nien ideology and how by so doing it violated the integrity of the original AFM message. The sinitic meaning of the term nien and wu-nien will be demonstrated with precedents in Han thought, usages in the Six Dynasties and in Ch'an.k I will conclude with a word on why AFMS was produced. (Lai, "A Clue to the Authorship of the Awakening of Faith," 34–35)
Lai, Whalen. "A Clue to the Authorship of the Awakening of Faith: 'Śikṣānanda's' Redaction of the Word 'Nien'." Journal of the International Association of Buddhist Studies 3, no. 1 (1980): 34–53. https://journals.ub.uni-heidelberg.de/index.php/jiabs/article/view/8506/2413.
Article
A Comment on the Term Ārambaṇa in the Ratnagotravibhāga, I, 9
No abstract given. Here are the first relevant paragraphs:

The term ' ārambaṇa ' is one of the technical terms unique to Buddhism. Being equivalent to Pali ' ārammaṇa ' and Cl. Skt. ' ālambana ' it is usually used in the sense of 'basis of cognition' or 'sense-object', e.g. rūpa as ārambaṇa of cakṣurvijñāna, or dharma as that of manovijñāna. The usual equivalent to this term in Tibetan and Chinese language is ' dmigs pa ' and '所 縁', respectively.
      What I am going to examine here is whether or not the same meaning mentioned above can be applied to this term used in the Ratnagotravibhāga (RGV), I, 9.

Read more here . . .
Takasaki, Jikidō. "A Comment on the Term Ārambaṇa in the Ratnagotravibhāga, I, 9," Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 10, no. 2 (1962): 26–33. https://www.jstage.jst.go.jp/article/ibk1952/10/2/10_2_757/_pdf/-char/en.
Article
A Comparative Study of Taehyŏn, Wŏnhyo, and Fazangs’ Views on Ālayavijñāna and Tathāgatagarbha
The concept of ālayavijñāna has been accepted in East Asia by either demonstrating its association to tathāgatagarbha or negating it, since Bodhiruci (fl. 508-35) introduced it by translating the Daśabhūmikasūtra-śāstra. It was in this context that the Awakening of Faith (C. Dasheng qixin lun 大乘起信論) drew East Asian Buddhist scholiasts’ attention. The central message of the Awakening of Faith that tathāgatagarbha is synthesized to ālayavijñāna in neither-identical-nor-different condition is directly associated to the contemporary issue of how ālayavijñāna serves as the basis of sentient being’s enlightenment. Silla Yogācāra exegete Taehyŏn 大賢 (ca. 8th century) is one of the East Asian monks who noted the Awakening of Faith and articulates the relationship between tathāgatagarbha and ālayavijñāna in the Taesŭng kisillon naeŭi yak t’amgi 大乘起信論內義略探記, his commentary of the Awakening of Faith. This article explores Taehyŏn’s views on ālayavijñāna and tathāgatagarbha in his commentary of the Awakening of Faith in comparison to those of other exegetes, such as Wŏnhyo 元曉 (617–686) and Fazang 法藏 (643–712). This article seeks to demonstrate on the basis of this examination that there were distinct doctrinal positions on the tathāgatagarbha of the Awakening of Faith, which are also associated to their understandings of consciousness system.
Lee, Sumi. "A Comparative Study of Taehyŏn, Wŏnhyo, and Fazangs’ Views on Ālayavijñāna and Tathāgatagarbha." (In Korean.) Journal of Eastern-Asia Buddhism and Culture 32, no. 12 (2017): 101–29.
Article
A Critical Edition and Translation of a Text Fragment from Abhayākaragupta's Āmnāyamañjarī: Göttingen, Cod.ms.sanscr.259b
No abstract given. Here are the first relevant paragraphs:

An encyclopedic author active during the reign of King Rāmapāla (ca. 1084–1126/1077– ca. 1119) of the Pāla Dynasty, Abhayākaragupta is renowned for his erudition in a vast range of subjects in Buddhism.[1] His expertise is especially prominent in, though not limited to, the area of Tantric Buddhism, as attested by the well-known "Garland Trilogy" (phreng ba skor gsum), i.e. his three major works on Tantric ritual (Vajrāvalī, Jyotirmañjarī, and Niṣpannayogāvalī), which exercised a great influence on the Buddhism of the later period in Nepal and Tibet.
      The Peking bsTan 'gyur includes twenty-six works ascribed to Abhayākaragupta, of which twenty-three are in the domain of Tantra; the other three deal with non-Tantric Buddhism.[2] Though most of these works are only available through Tibetan translation, some important texts of Abhayākaragupta are preserved in Sanskrit. The following works in Sanskrit have hitherto been edited: Niṣpannayogāvalī; Vajrāvalī; Jyotimañjarī; Ucchuṣmajambhalasādhana; Svādhiṣṭhānakramopadeśa.[3] In addition, Sanskrit manuscripts are known to exist of the Pañcakramatātparyapañjikā Kramakaumudī, Kālacakrāvatāra, and Abhayapaddhati.[4] According to some recent information, furthermore, Sanskrit manuscripts of the Āmnāyamañjarī, Munimatālaṅkāra and Madhyamakamañjarī[5] have been discovered in Tibet [6]
      The Amnāyamañjarī, which may be called the magnum opus of Abhayākaragupta, is a commentary on the Saṃpuṭodbhavatantra and an encyclopedic compendium of Indian Tantric Buddhism. According to Bühnemann, Abhayākaragupta undertook the composition of the Amnāyamañjarī before 1101 or 1108 C.E. (twenty-fifth regnal year of Rāmapāla) and completed it in 1113 or 1120 C.E (thirty-seventh year of Rāmapāla). As has been remarked,[7] the Saṃpuṭodbhavatantra, though traditionally considered to be an Explanatory Tantra (vyākhyātantra) of the Hevajra and Saṃvara cycles, integrates many doctrinal and ritual elements adopted from several heterogeneous textual traditions such as that of the Guhyasamāja. Because of this "ecumenical" character of the Saṃpuṭodbhavatantra, the Amnāyamañjarī as its commentary also encompasses a great variety of subjects relating to the doctrine and ritual of Tantric Buddhism. The Amnāyamañjarī is referred to several times by Abhayākaragupta himself in his other works, such as the Munimatālaṅkāra, Abhayapaddhati, Pañcakramatātparyapañjikā, and Vajrāvalī.[8] In turn, the Āmnāyamañjarī refers to his other works [9]
      Though, as remarked above, the existence of a presumably complete Sanskrit manuscript of the Āmnāyamañjarī has been reported, it still remains inaccessible to us. However, a single folio fragment of this text has been recently identified in the collection of Sanskrit manuscripts in Göttingen. In this paper, we describe this manuscript fragment and present a critical edition and an annotated translation of the text contained in it. We also include as appendices an edition of the corresponding part of the Tibetan translation as well as parallel passages found in Kamalanātha's Ratnāvalī and Abhayākaragupta's Abhayapaddhati. (Tomabechi and Kano, Abhayākaragupta and the Āmnāyamañjarī, 22–23)

Notes
  1. For the dates and works of Abhayākaragupta, see Erb 1997: 27–29: Bühnemann and Tachikawa 1991: Bühnemann 1992.
  2. For bibliographical information on these works, see Bühnemann 1992: 123–125.
  3. The Svādhiṣṭhānakramopadeśa (or Dvibhujasaṃvaropadeśa) was edited by Okuyama (1993).
  4. The Centre for Tantric Studies at University of Hamburg is currently working on a joint project to the Abhayapaddhati in collaboration with CTRC (China Tibetology Research Centre). Tomabechi is preparing a critical edition of the Kramakaumudī based on the manuscript copy preserved at CTRC.
  5. The latter text is not included in the bsTan 'gyur, but is mentioned by Abhayākaragupta himself in the Munimatālaṅkāra, D 145v6; P 179r8: mdor bsdus pa ni kho bos dbu ma'i snye mar phul du byung bar rnam par bshad do; Āmnāyamañjarī, D 28r1; P 31r2–3: 'di'i skye ba dang 'jig pa de dag kyang dbu ma'i snye mar nges par dpyad zin pas (P: pa'i) ... ; D 76v7–77r1; P 86v2-3: thsad ma gang gis 'di rang bzhin med pa nyid du bsgrub pa de ni bdag cag gis rgyas pa dang bcas par dbu ma'i snye mar nye bar bkod cing; D 162r5–6; P 179v1: bzlog pa kho na las de kho na nyid 'di rnams so zhes dbu ma'i snye mar nges par dpyad zin to (P: te). See also Isoda 1984: 3 n. 14.
  6. These texts are registered in the (unpublished) catalogue of microfilms kept at the CTRC in Beijing. Tomabechi confirmed the existence of the copies of these manuscripts during his visit to Beijing in May–June 2007.
  7. Noguchi 1984 and Skorupski 1996: 201.
  8. See Munimatālaṅkāra, D 89r4; P 93v2, D 218r7; P 287r4, Kramakaumudī, fol. 22v4, 27r1, 53v4. For the Abhayapaddhati see Bühnemann and Tachikawa 1991: xiv and Bühnemann 1992:123; and for the Vajrāvalī, see Bühnemann and Tachikawa 1991: xvi and Bühnemann 1992: 125.
  9. Vajrāvalī (in ĀM D 72v3; P 82r2, D 97r1; P 108r7, D 188v7; P 208r5, D 24Or2; P 266v4, D 257v2; P 288r4, D 260r4; P 291r5–6), Jyotirmañjarī (in ĀM D 24Or2; P 266v3, D 260r3; P 291r4), Madhyamakamañjarī (in ĀM D 28r1; P 31r2–3, D 76v7-77r1; P 86v2–3, D 162r6; P 179v1; See note 6 above), Munimatālaṃkāra (in ĀM D 12r3; P 13v3, D 24v5; P 27v2, D 24v6; P 27v4, D 33v4; P 37v1–2, D 41v7–42r1; P 47r2, D 52r1; P 56r6, D 77r1; P 86v3, D 112v5–6); P 125r3, D 174v7; P 193r8, D 225v3; P 249r2, D 270r1–2; P 302v6), Abhayapaddhati (in ĀM D 77r1; P 86v2, D 209r2; P 229v8), Cakrasaṃvarābhisamaya (in ĀM D 172v6; P 191r6–7, D 242v3; P 269v7).
Tomabechi, Tōru, and Kazuo Kano. "A Critical Edition and Translation of a Text Fragment from Abhayākaragupta's Āmnāyamañjarī: Göttingen, Cod.ms.sanscr.259b." Tantric Studies 1 (2008): 22–44.
Interview
A Dilettante's Ramblings on the Uttaratantra, Asaṅga, Mipham, and Buddha-Nature by John Canti
John Canti, longtime practitioner and translator, founder of Padmakara Translation Group, and Editorial Director at the 84000 Project, speaks with Lopen Dr. Karma Phuntsho about a wide range of topics related to buddha-nature teachings.

John Canti studied medicine and anthropology at Cambridge University (UK) and qualified as a doctor in 1975. While still a medical student he met and began to study with some of the great Tibetan Buddhist masters of the older generation, especially Kangyur Rinpoche, Dudjom Rinpoche, and Dilgo Khyentse Rinpoche. After some years of medical work in northeastern Nepal in the late 1970s he went to the Dordogne, France, to complete two three-year retreats at Chanteloube, and has remained primarily based there ever since.

John is a founding member of the Padmakara Translation Group, was a Tsadra Foundation Fellow from 2001-2014, and was awarded the 2016 Khyentse Foundation Fellowship. In 2009, when 84000 first started, he was appointed Editorial Chair of 84000, and in 2020 has become Editorial Co-Director.
Canti, John. "A Dilettante's Ramblings on the Uttaratantra, Asaṅga, Mipham, and Buddha-Nature." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 25, 2022. Video, 1:33:09. https://www.youtube.com/watch?v=YEwPclJGvF8.
Article
A Eulogy of Mind’s Connate Qualities, Zhwa dmar Chos grags ye shes on the Hidden Meaning of Luminosity
The Fourth Zhwa dmar pa Chos grags ye shes (1453–1524) as well as being a prominent student and biographer of the famous 'Gos Lo tsā ba, also established himself as a scholar, a central Tibetan ruler, and a monk. His collected works discuss among much else the topic of luminosity as it is developed in the Bka' brgyud pa Mahāmudrā tradition.
      This paper focuses on his writings on the "hidden meaning of luminosity". According to Chos grags ye shes the nonaffirming negation in the second cycle of the Buddha's teaching is of not fully perfected definitive meaning while the affirming negation of the third wheel, the inseparability of mind's emptiness and luminosity, in other words mahāmudrā, constitutes the fully perfected definitive meaning. (Draszczyk, introduction, 1)
Draszczyk, Martina. "A Eulogy of Mind's Connate Qualities, Zhwa dmar Chos grags ye shes on the Hidden Meaning of Luminosity." In Zentralasiatische Studien 44 (Part 1), edited by Klaus-Dieter Mathes, 99–120. Andiast, Switzerland: International Institute for Tibetan and Buddhist Studies GmbH, 2015. http://www.bodhi.at/files/draszczyk_2015b_a_eulogy_of_mind_s_connate_qualities_zas.pdf.
Article
A Fragment of the "Uttaratantra" in Sanskrit
A study and facsimile of a Sanskrit fragment of the Ratnagotravibhāga, published before the complete Sanskrit text became available.
Bailey, Harold W., and E. H. Johnston. "A Fragment of the Uttaratantra in Sanskrit." Bulletin of the School of Oriental Studies 8, no. 1 (1935): 77–89.
Article
A History of Buddha-Nature Theory: The Literature and Traditions
A lengthy historical survey of buddha-nature theory through the literature and traditions, based on academic scholarship.
Gardner, Alex. "A History of Buddha-Nature Theory: The Literature and Traditions." Buddha-Nature: A Tsadra Foundation Initiative, October 9, 2019. https://buddhanature.tsadra.org/index.php/Articles/A_History_of_Buddha-Nature_Theory:_The_Literature_and_Traditions.
Article
A Late Proponent of the Jo nang gZhan stong Doctrine: Ngag dbang tshogs gnyis rgya mtsho (1880–1940)
Although the doctrines and leading early figures of the Jonang tradition have been the focus of increasing scholarly attention over the past thirty years, much has yet to be written about developments in the tradition during the nineteenth and twentieth centuries. The goal of this paper is to shed light on this later period by focusing on one particular Jo nang thinker, Ngag dbang tshogs gnyis rgya mtsho (1880-1940). In order to contextualize his distinctive view and style, I will begin by sketching the historical evolution of the Jo nang tradition across Central and Eastern Tibet, and by providing some biographical and doctrinal information about Tshogs gnyis rgya mtsho’s main teacher, ’Ba’ mda’ Thub bstan dge legs rgya mtsho (1844-1904).
Brambilla, Filippo. "A Late Proponent of the Jo nang gZhan stong Doctrine: Ngag dbang tshogs gnyis rgya mtsho (1880–1940)." Revue d’Etudes Tibétaines 45 (2018): 5–50.
Article
A Look at the Diversity of the Gzhan stong Tradition
This article introduces two studies by classical Tibetan Buddhist scholars that explain the range of meanings of the term zhentong. The two texts—one by Pema Bidza (twentieth century), the other by Tāranātha (1575–1634)—are analytical studies that summarize and compare the various views of previous scholars who wrote on zhentong. Such interpretive studies are valuable in that they present us with different ways of interpreting the heterogeneous material classified under the rubric "zhentong." They also suggest ways of contextualizing the different levels of discourse found within this material.
Burchardi, Anne. “A Look at the Diversity of the Gzhan stong Tradition.” Journal of the International Association of Tibetan Studies 3 (2007): 1–24. http://www.thlib.org?tid=T3128
Article
A Luminous Transcendence of Views: The Thirty Apophatic Topics in dPal dbyangs's Thugs kyi sgron ma
No abstract given. Here are the first relevant paragraphs:

The constructed nostalgia of the later Great Perfection, or rDzogs chen, tradition gazes backward temporally and geographically toward eighth-century India, reminiscing an era in which the subcontinent is thought to have served as generous benefactor of Dharma gifts to the fledging Buddhist empire of Tibet. Insistence on the familiar Buddhist requirements for true transmission—authenticity and legitimacy founded in lineage and longevity—certainly inspired many of its textual "revelations" beginning in the eleventh century. Many of those nostalgic constructions of rNying ma history have been well documented by modern scholars.
      It would be rash to assert, however, that despite all those imaginings, there were no historical primordia of the Great Perfection in the preceding centuries. The textual roots of the Mind Series (sems sde) texts are testament to these early stirrings, as are the Dunhuang manuscripts identified by Sam van Schaik as expressing a form of “Tibetan Zen.”[1] A third seed was planted via the Tibetan Mahāyoga tantra tradition, and within it, germinations of Great Perfection gnoseology, observable prominently in the ninth-century works of dPal dbyangs, who in some colophons and later histories is designated gNyan dPal dbyangs. His works include six canonical verse texts retrospectively entitled sGron ma drug, or Six Lamps,[2] and the rDo rje sems dpa’ zhus lan (Vajrasattva Questions and Answers) catechism found at Dunhuang in three manuscript copies. I have discussed these texts and their most likely Indian inspirations elsewhere. Here, I highlight a particular text within the Six Lamps, his Thugs kyi sgron ma (Lamp of the Mind), as intending to establish, quite early on, a standard set of topics we see well developed in systemizations of the early Great Perfection tradition a few centuries later, and perhaps even before that, in Mind Series texts such as those attributed to Mañjuśrīmitra like the Byang chub kyi sems rdo la gser zhun and the Byang chub sems bsgom pa.[3]
      Of all dPal dbyangs’s texts, the Thugs kyi sgron ma is the ideological, linguistic, and practical hinge to his Mayājāla corpus as a whole, linking the other five of the Six Lamps texts and providing convincing evidence for accepting those Six Lamps as a collection, as well as offering insight to the later interpretations of his catechism. The Thugs kyi sgron ma displays dPal dbyangs’s full range of presentation. It includes, on the one hand, dPal dbyangs’s direct recommendations to Mahāyoga tantra, and on the other hand, his depictions of the realization of reality as utterly unstructured, unmediated, and transcendent of any dichotomization or reification, using the apophatic language sprinkled throughout the rest of the Six Lamps texts. Thus, by emphasizing these two elements—the transgressive and the transcendent—within a single text, the Thugs kyi sgron ma may have served as a valuable field guide to early Tibetan Mahāyoga and at least to some degree as a useful strategic plan for the cultivation of something more sustainable and vibrant on Tibetan soil, the Great Perfection. As I hope to show, dPal dbyangs’s very deliberate indexing of these topics appears to have been intended to standardize them as interpretive categories even while undercutting the value of reliance upon them as such, redefining Mahāyoga tantra as it found its earliest shape in Tibet. (Takahashi, introductory remarks, 159–60)

Notes
  1. Sam van Schaik, “The Early Days of the Great Perfection,” Journal of the International Association of Buddhist Studies 27.1: 167 and 201.
  2. The Six Lamps texts are as follows: The Lamp of the Mind (Thugs kyi sgron ma), The Lamp of the Correct View (lTa ba yang dag sgron ma), The Lamp Illuminating the Extremes (mTha'i mun sel sgron ma), The Lamp of Method and Wisdom (Thabs shes sgron ma), The Lamp of the Method of Meditation (bsGom thabs kyi sgron ma), and The Lamp of the Precious View (lTa ba rin chen sgron ma). These are P5918, P5919, P5920, P5921, P5922, and P5923, respectively. There are other Lamp collections in both Nyingma and Bön traditions, usually comprising four or six texts. The most prominent example of these is from the Bönpo Great Perfection lineage, the sGron ma drug gi gdams pa. See Christopher Hatchell's "Advice on the Six Lamps" in Naked Seeing: The Great Perfection, the Wheel of Time, and Visionary Buddhism in Renaissance Tibet (Oxford: Oxford University Press, 2014), and Jean-Luc Achard’s English translation in the Six Lamps: Secret Dzogchen Instructions of the Bön Tradition (Boston: Wisdom, 2017).
  3. See Namkhai Norbu and Kennard Lipman’s Primordial Experience: An Introduction to rDzogs-chen Meditation (Boston: Shambhala, 2001). Karen Liljenberg has discovered parallel passages to dPal dbyangs’s Lamp text the Thabs shes sgron ma in the rTse mo byung rgyal, a text she has identified as belonging to the sems sde corpus the Sems sde lung chen po bco brgyad. Karen Liljenberg, “A Critical Study of the Thirteen Later Translations of the Dzogchen Mind Series” (doctoral dissertation, SOAS, 2012), 57-60. I suspect there are further discoveries to be made of such borrowings between early Tibetan Mahāyoga texts and those of the early Mind Series. See also Liljenberg's paper elsewhere in this issue.
Takahashi, Kammie. "A Luminous Transcendence of Views: The Thirty Apophatic Topics in dPal dbyangs's Thugs kyi sgron ma." In Vol. 2 of "Etudes rDzogs Chen," under the direction of Jean-Luc Achard, special issue, Revue d’Etudes Tibétaines 44 (2018): 159–77. http://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_44_06.pdf.
Article
A Manuscript of the Mahāyānottaratantraśāstropadeśa, a Sanskrit Commentary on the Ratnagotravibhāga
Takasaki, Jikidō. "A Manuscript of the Mahāyānottaratantraśāstropadeśa, a Sanskrit Commentary on the Ratnagotravibhāga." (In Japanese.) Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 23, no. 2 (1975) 52–59.
Takasaki, Jikidō. "A Manuscript of the Mahāyānottaratantraśāstropadeśa, a Sanskrit Commentary on the Ratnagotravibhāga." (In Japanese.) Indogaku Bukkyōgaku Kenkyū (Journal of Indian and Buddhist Studies) 23, no. 2 (1975) 52–59.
Article
A Multi-associative Term: Why Tathāgatagarbha Is Not One and the Same
This essay deals with how the Sanskrit term tathāgatagarbha is used in the Mahāyāna text to which it gave its name, the Tathāgatagarbhasūtra. Whether the Tathāgatagarbhasūtra is the oldest text in which the term appears or not, the particular way in which it is applied there documents that the authors created or made use of it while associating it with many diverse aspects, less in a philosophical or abhidharma-like way but rather in a loose and associative style, opening the door to incorporate the different connotations described metaphorically in the sūtra. The rich illustrations found in the sūtra help us understand the early context in which the term was coined and took shape. It will become evident that it is impossible to reduce the genesis and meaning of the term tathāgatagarbha by way of a monoexplanatory model.
Zimmermann, Michael. "A Multi-associative Term: Why Tathāgatagarbha Is Not One and the Same." In "What is Tathāgatagarbha: Buddha-Nature or Buddha Within?" Edited by Akira Saitō. Special issue, Acta Asiatica 118 (2020): 41–55.
Article
A Note on Ratnagotravibhāga I.52 = Bhagavadgītā XIII.32
Gokhale, Vasudeva Vishnunath. "A Note on Ratnagotravibhāga I.52 = Bhagavadgītā XIII.32." In Studies in Indology and Buddhology: Presented in Honour of Professor Susumu Yamaguchi on the Occasion of His Sixtieth Birthday, edited by Gadjin Nagao, 90–91. Kyoto: Hozokan, 1955.
Gokhale, Vasudeva Vishnunath. "A Note on Ratnagotravibhāga I.52 = Bhagavadgītā XIII.32." In Studies in Indology and Buddhology: Presented in Honour of Professor Susumu Yamaguchi on the Occasion of His Sixtieth Birthday, edited by Gadjin Nagao, 90–91. Kyoto: Hozokan, 1955.
Article
A Prayer for "Plants and Trees, Countries and Lands, All Become Buddhas"
No abstract given. Here are the first relevant paragraphs:

A Philosophy of Plants

The philosopher Tomonobu Imamichi (1922–2012) pointed out that most Japanese family crests are based on plant designs, indicating that, compared with cultures that employ dragons and eagles, or lions and tigers in their heraldry, Japanese cultural patterns show a strong tendency toward adaptability and harmony. Plants survive not as individuals but by species adaptation. This means that they grow where their seed randomly falls, existing within a pattern of dramatic change as their branches and leaves grow. Imamichi wrote, "In the very workings of their life, plants are a reiteration of elegant beauty as they bud, bloom, fall, proliferate, fruit, and change color, all within an intense yet inconspicuous struggle for life" (Tōyō no bigaku [Aesthetics of the East], TBS Britannica, 1980). Plants take root in that space where their seed falls and form a community with other plants. They maintain harmony with their surroundings and continually transform themselves, adapting to changes in their environment. As Imamichi stated, the workings of their life are inconspicuous, but there is no doubt a severity of struggle to survive and flourish.

Are Plants and Trees Nonsentient?

Mahayana Buddhism in general does not consider trees and plants to be capable of sensation and, with the exception of the Lotus and Śūraṅgama sutras, does not hesitate to place them on a par with tiles and stones. For example, the Mahāratnakūṭa Sūtra (Sutra of the Great Accumulation of Treasures) says, "Plants and trees, tiles and stones, like shadows, are not sentient" (Mahāratnakūṭa Sūtra, 78, Discourse to Pūrṇa, 17.2.4). Why is this so?
      The geographer Yutaka Sakaguchi reports that recent research has shown that from the middle of the third century to around the sixth or seventh century the world experienced severe climate change in the form of cooling, drier conditions (see "Kako ichiman sanzennen no kikō no henka to jinrui no rekishi" [Climate change and the history of human beings during the past thirteen thousand years], Kōza, bunmei to kankyō, 6: Rekishi to kikō [Lecture series, 6, Civilization and the environment: History and climate] [Asakura Shoten, 1995 (revised edition, 2008)], 1–11). The Mahayana sutras, with their prohibition of meat eating, were compiled at this time. Why this prohibition was added to the small simple meals demanded by asceticism can thus be explained in ecoreligious terms. In all probability, the acceptance of ascetic behavior in relation to food and the rejection of meat by religious practitioners and the societies that supported them derived from severe and long-term food shortages. At such a time, rather than rearing pigs and other animals on plant food and then eating their meat, many more human lives could be sustained by a considerably lesser volume by eating vegetable foodstuffs directly. "Hence, in order to keep both monks and lay followers free from what was deemed unnecessary inconvenience and qualms, the sentience of plants was, by and large, ignored [in the precept against the taking of life]" (Lambert Schmithausen, Buddhism and Nature: The Lecture Delivered on the Occasion of the EXPO 1990 [International Institute for Buddhist Studies, 1991], 7).

Plants and the Lotus Sutra
Chapter 5 of the Lotus Sutra, "The Parable of the Herbs," likens the teachings of the Buddha benefiting all beings equally to the rain that falls on all trees, shrubs, herbs, and grasses, enabling them to grow and blossom, producing fruits. This chapter was to have an important influence on the Chinese Tiantai and Japanese Tendai schools of Buddhism. Whereas the Chinese Huayan school held that plants are not sentient and cannot achieve enlightenment, in commentaries such as Fazang's (643–712) Huayanjing tanxuanji (Records of the search for the profundities of the Avataṃsaka Sūtra), Tiantai scholars advocated plants' capability of attaining buddhahood. This must have been because of the image presented in "The Parable of the Herbs." (Read the entire article here)
Okada, Shinsui. "A Prayer for 'Plants and Trees, Countries and Lands, All Become Buddhas'." Dharma World 45 (2018): 13–15. https://rk-world.org/wp-content/uploads/2020/03/DW18_7-12.pdf.
Article
A Preliminary Analysis of the Tathāgatagarbhasūtra as Found in the Lang Kanjur
No abstract given. Here is the appendix in full:

Common throughout the De bźin bśegs pa’i sñiṅ po’i mdo (Tathāgatagarbha sūtra) of the Lang Kanjur are several features which are generally assumed to be archaic, such as the ya btags in all words beginning with m- followed by the vowel i or e (e.g. myi, myed, etc.), the usage of the da drag, the tsheg placed before śad, the mtha’ rten ’a (e.g. dpe’ ), occasionally a reversed gi gu, la(s) (b)stsogs pa for la sogs pa, the omission of genitive particles and, in the verses, the reading ’i instead of yi ( ’i counting as a full syllable).
      The version of the sūtra represents the canonical transmission (and not the translation found in the “Kanjur from Bathang”).[85] Stemmatically, the text in the Lang Kanjur is very close to the three Phug brag versions of the sūtra, which have been shown to derive from one and the same archetype.[86] It shares mistakes with this archetype. In other instances it is, however, free of the secondary readings found in all three of the Phug brag versions. In all the cases where Phug brag shares a mistake with the representatives of the Tshal pa-line, the Kanjur version from Dolpo also has this secondary reading. Its use for establishing the stemma of the canonical versions of the De bźin gśegs pa’i sñiṅ po’i mdo is therefore restricted primarily to evaluating the readings of the Phug brag Kanjur in the instances where Phug brag deviates from the Tshal pa-transmission. In all the cases where the Chinese translations of the sūtra could be used to decide on the originality of a reading in the Tibetan, it turned out that whenever the variant in the Lang Kanjur was identical with the one of Tshal pa as against Phug brag, the latter variant was secondary. (Zimmermann, appendix, 104–5)

Notes
85. For more details on this paracanonical translation see Zimmermann 1998.
86. See Zimmermann 2002: 173–177.
Zimmermann, Michael. "A Preliminary Analysis of the Tathāgatagarbhasūtra as Found in the Lang Kanjur." In "Establishing the Succession of the Sakya Lamas of Näsar Gompa and Lang Gompa in Dolpo (Nepal)," by Klaus-Dieter Mathes. Appendix, Wiener Zeitschrift für die Kunde Südasiens 47 (2003): 104–5. http://austriaca.at/0xc1aa5576_0x00040b80.pdf.
Article
A Preliminary Report on Newly Identified Text Fragments in Śāradā Script from Źwa lu Monastery in the Tucci Collection
In the summer of 2007 I had the opportunity to participate in Francesco Sferra’s course on Kamalaśīla’s First Bhāvanākrama at the University of Hamburg. For his lectures Sferra kindly provided us with digital images of Tucci’s photographs of the Sanskrit manuscript of this text. The 27 extant folios of the Bhāvanākrama (fols. 2–28), which were used by Tucci for the editio princeps of the text,1 have been photographed in three successive multi-folio images together with nine extra folios that appear in two photos only, namely those labelled MT 41 II/01 and MT 42 II/02. My attention was caught by these folios since while the Bhāvanākrama manuscript is written in Magadhi script, these nine folios are written in Śāradā script — a rather rare phenomenon among the corpus of Sanskrit manuscripts preserved in Tibet. They and the rest of the Bhāvanākrama manuscript were originally preserved at Zwa lu Ri phug.2 The manuscripts preserved there were probably taken to Beijing (The Cultural Palace of Nationalities) in the 1960s, but were returned to Lhasa sometime after 1990 (first to Nor bu gliṅ ka and then to the Tibetan Museum).3

      Of the nine folios, Tucci photographed both sides of seven of them, while he photographed only one side of the remaining two (here labelled 7.2 and 9.2). The two sides not filmed were probably blank or contained title pages (unfortunately, Tucci did not photograph title pages). Some images are out of focus and barely legible, and thus a complete diplomatic transcription is almost impossible. If Rāhula Sāṅkṛtyāyana photographed the same folios, this would be very helpful in deciphering them; however, I have yet to find evidence that he did. Therefore, I have only been able to go through the folios haltingly, and so identify a limited number of them. (Kano, introductory remarks, 381–82)

Notes
  1. The reproduction of these folios will appear together with a new critical edition of the Sanskrit text, a new edition of the Tibetan translation and an annotated English translation in a new issue of Manuscripta Buddhica which is being prepared by Francesco Sferra and Iain Sinclair.
  2. It should be noted that in the introduction of the editio princeps of the First Bhāvanākrama, Tucci states: "The manuscript is preserved in the monastery of sPos k’aṅ on a side valley to the right of the Myań c’u, between Gyantse and Shigatse" (Tucci 1956: 6-7). However, this information is most probably wrong for the following reasons: a) the same manuscript was most likely seen by Sāṅkṛtyāyana in Źwa lu Ri phug in 1936 (1937: 39); b) the envelope itself containing the negatives of Tucci’s photographs are labelled "Zha lu" (see above, p. 46); c) in Źwa lu Ri phug there were other manuscripts in Śāradā script, in particular a manuscript containing Sajjana’s Mahāyānottaratantraśāstropadeśa, which might be connected with the Sūtrālaḿkārapiṇḍārtha reproduced together with the first Bhavanākrama.
  3. Cf. Steinkellner 2004.
Kano, Kazuo. "A Preliminary Report on Newly Identified Text Fragments in Śāradā Script from Zhwa lu Monastery in the Tucci Collection." In Part 1 of Sanskrit Texts from Giuseppe Tucci's Collection, edited by Francesco Sferra, 381–400. Rome: Istituto Italiano per l'Africa e l'Oriente (IsIAO), 2008.

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Multimedia

Video
A Definition of Buddha-Nature by Douglas Duckworth
Douglas Duckworth offers a definition of buddha-nature.
Duckworth, Douglas. "A Definition of Buddha-Nature." Interview by Alex Gardner. AAR Annual Meeting, Denver, CO, Nov. 20, 2018. Video, 8:45. https://www.youtube.com/watch?v=RvBflqZ4t2w.
Video
Discourse on the Uttaratantra: A Talk by The 14th Dalai Lama in Holland
His Holiness the 14th Dalai Lama teaches in a traditional line-by-line commentary of the Mahayanottaratantrashashtra in this video from Holland in 1986. Alexander Berzin interprets His Holiness into English. Seven diamond-strong points of the in five chapters, the first four points, which introduce "the source", or buddha-nature, are presented in the first chapter, the second chapter discusses the fifth point, the state of purified growth of enlightenment fifth point, the third chapter presents the sixth point which is the qualities of that state of purified growth, the fourth deals with the seventh point, the enlightening influence, and the fifth chapter discusses the benefits of studying the text. The text itself discusses the clear light nature of the mind which is covered over by cognitive and afflictive obscurations. Once these obscurations have been purified, the clear light nature of mind is revealed.
Dalai Lama, 14th. "Discourse on Uttaratantra." Pt. 1 of 4. Interpreted by Alexander Berzin, Filmed May 1986 in Holland. Produced by Study Buddhism. Video, 1:37:22, https://www.youtube.com/watch?v=LsiVRQ3T6EY.
Video
Abiding within the Buddha-Nature by Mindrolling Jetsün Khandro Rinpoche
In this profound 90-minute teaching, by one of the greatest living Buddhist teachers of our time, Mindrolling Jetsun Khandro Rinpoche speaks of our incessant movement, propelled by a search for happiness. She goes on to demonstrate how we perform unvirtuous actions when faced with challenges, and the great need for us to slow down our experiences through stillness, silence and non-thought. For a transcription of the talk in PDF format, click here.
Khandro Rinpoche. "Abiding within the Buddha-Nature." Produced by Vidyaloke. Filmed at Vana, Dehradun, India, March 6, 2019. Video, 2:08:29. https://www.youtube.com/watch?v=C0XBC1-k7Sg&t=3120s.
Video
About Faith: Everyone Has Buddha-Nature
Was Buddha a human or a god? Harvard Divinity School student Yin Guan, MTS ’19 gives the 2-minute story about the Buddha-nature within us all.
Guan, Yin. "About Faith: Everyone Has Buddha-Nature." Produced by Jade Rei Sylvan. Video, 1:38. https://www.youtube.com/watch?v=vILGYjab20w.
Video
About the Mahayana Uttaratantra Shastra with Arne Schelling
In this video Arne Schelling offers information about the Mahayana Uttaratantra Shastra. The video serves as an introduction to an online buddha-nature study program with Khenpo Chöying Dorje.
Schelling, Arne. "About the Mahayana Uttaratantra Shastra with Arne Schelling." Produced by Dharma Mati Berlin, October 9, 2020. Video, 3:56. https://www.youtube.com/watch?v=XmbEEbTVcrQ.
Video
All Living Beings Have Buddha-Nature: The Genesis of the Concept of Universal Buddhahood
This lecture will focus on one particular strand of thought in the history of Buddhism. Often neglected by scholars and even deemed to be non-Buddhist, the idea of universal buddhahood unfolded enormous influence throughout the history of Buddhism. The concept that all living beings have buddha-nature has its beginning in the early centuries of the common era in India. Its impact was crucial for the spread of Buddhism in Asia.

Direct forerunners of the idea that all living beings have buddha-nature are the Lotus Sutra and parts of the Avataṁsaka (華嚴經). The lecture will discuss how the concept of buddha-nature came into existence, what kind of factors were crucial for this development, and how the idea was described in its earliest literature. Recent years have seen a fresh and unexpected re-arrangement of the early history of buddha-nature thought. These new developments will also be presented and evaluated.
Zimmermann, Michael. "All Living Beings Have Buddha-Nature: The Genesis of the Concept of Universal Buddhahood." Produced by Glorisun Global Network for Buddhist Studies and FROGBEAR, October 7, 2019, at The University of British Columbia. Glorisun Distinguished Lecture Series. Video, 1:06:34. https://www.youtube.com/watch?v=aZg45nKtOTM.
Video
An Introduction to Discovering the Buddha Within by H.E. Yongey Mingyur Rinpoche
An Introduction to the Palpung Study and Practice program "Discovering the Buddha Within" by H.E Yongey Migyur Rinpoche 尊貴的 詠給明就仁波切介紹八蚌學修教程 ─ 開啟內在之佛 (Source Accessed June 8, 2023)
Mingyur, Yongey. "An Introduction to Discovering the Buddha Within." Produced by the Palpung Audio and Visual Archive (PAVA), Feb 19, 2020. Video, 5:45. https://www.youtube.com/watch?v=azIK84yIJqk&t=13s.
Video
Anne Burchardi: Advice on Navigating the Plethora of Available Buddha-Nature Teachings
Burchardi, Anne. "Advice on Navigating the Plethora of Available Buddha-Nature Teachings." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 6:11. https://www.youtube.com/watch?v=yQTddI3Tv8I.
Burchardi, Anne. "Advice on Navigating the Plethora of Available Buddha-Nature Teachings." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 6:11. https://www.youtube.com/watch?v=yQTddI3Tv8I.
Video
Anne Burchardi: Buddha-Nature in Practice: How the Notion of "Garbha" Can Be Applied to "Being in the World"
Burchardi, Anne. "Buddha-Nature in Practice: How the Notion of 'Garbha' Can Be Applied to 'Being in the World'." Old Topic, New Insights: Buddha-Nature at the Crossroads between Doctrine and Practice. The 16th IATS Conference, Prague, July 3–9, 2022. Produced by the Tsadra Foundation Research Department. Video, 18:19. https://www.youtube.com/watch?v=G-e9mJqrZIc.
Burchardi, Anne. "Buddha-Nature in Practice: How the Notion of 'Garbha' Can Be Applied to 'Being in the World'." Old Topic, New Insights: Buddha-Nature at the Crossroads between Doctrine and Practice. The 16th IATS Conference, Prague, July 3–9, 2022. Produced by the Tsadra Foundation Research Department. Video, 18:19. https://www.youtube.com/watch?v=G-e9mJqrZIc.
Video
Anne Burchardi: On Her First Encounter with Buddha-Nature Teachings
Burchardi, Anne. "On Her First Encounter with Buddha-Nature Teachings." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 11:42. https://www.youtube.com/watch?v=ad5Bejnvzc0.
Burchardi, Anne. "On Her First Encounter with Buddha-Nature Teachings." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 11:42. https://www.youtube.com/watch?v=ad5Bejnvzc0.
Video
Anne Burchardi: On Her Work Compiling the Commentaries to the Uttaratantra
Burchardi, Anne. "On Her Work Compiling the Commentaries to the Uttaratantra." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 3:18. https://www.youtube.com/watch?v=iLnNvQ2Zy7Y.
Burchardi, Anne. "On Her Work Compiling the Commentaries to the Uttaratantra." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 3:18. https://www.youtube.com/watch?v=iLnNvQ2Zy7Y.
Video
Anne Burchardi: On Turning Hardship into the Path
Burchardi, Anne. "On Turning Hardship into the Path." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 4:00. https://www.youtube.com/watch?v=dOhacgM0S3I.
Burchardi, Anne. "On Turning Hardship into the Path." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 4:00. https://www.youtube.com/watch?v=dOhacgM0S3I.
Video
Anne Burchardi: On the Provisional or Definitive Nature of the Buddha-Nature Teachings
Burchardi, Anne. "On the Provisional or Definitive Nature of the Buddha-Nature Teachings." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 3:37. https://www.youtube.com/watch?v=SDfD6gzolX4.
Burchardi, Anne. "On the Provisional or Definitive Nature of the Buddha-Nature Teachings." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 3:37. https://www.youtube.com/watch?v=SDfD6gzolX4.
Video
Anne Burchardi: On the Sutra Sources for the Uttaratantra and Her Work on the Dharanishvarajasutra
See The Illustrations of the Nine Examples of the Buddha-Nature from the Tathāgatagarbhasūtra by Sofia Burchardi.
Burchardi, Anne. "On the Sutra Sources for the Uttaratantra and Her Work on the Dharanishvarajasutra." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 8:43. https://www.youtube.com/watch?v=htbHopiQeYg.
Video
Anne Burchardi: Why the Buddha-Nature Teachings were Taught according to the Uttaratantrashastra
Burchardi, Anne. "Why the Buddha-Nature Teachings were Taught according to the Uttaratantrashastra." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 24:22. https://www.youtube.com/watch?v=XGOlGy59bMU.
Burchardi, Anne. "Why the Buddha-Nature Teachings were Taught according to the Uttaratantrashastra." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, December 18, 2021. Video, 24:22. https://www.youtube.com/watch?v=XGOlGy59bMU.
Audio
Basics of Buddha-Nature: Mipham's Roaring Lions Public
Dr. Pettit speaks about the basics of Buddha-Nature (bde gshegs snying po’i rigs = sugatagarbhagotra) according to Mipham Rinpoche, with additional reference to some Pāli Suttas, Nāgārjuna’s Praise of Dharmadhatu, and the Uttaratantra. He bases his remarks on Mipham’s text, The Lion’s Roar: Exposition on Buddha Nature (bde gshegs snying po stong thun chen mo seng ge nga ro). John Whitney Pettit holds graduate degrees from Harvard University and Columbia University in the study of World Religions and Buddhist Studies. He has been the student of the previous Dilgo Khyentse Rinpoche and also heard or translated teachings from prominent masters representing the Nyingma tradition and the other schools of Tibetan Buddhism. He is the translator and author of Mipham’s Beacon of Certainty (1999) and of a forthcoming anthology volume on the subject of Buddha-nature. Since 1998 he has lived in or near New York’s Hudson Valley, working on occasional translations, carving mani stones and communing with the genius loci. He spoke with students at RYI on the 27th of March, 2019. (Adapted from Source Aug 13, 2020)
Pettit, John W. "Basics of Buddha-Nature: Mipham's Roaring Lions Public." Recorded March 27, 2019 at Rangjung Yeshe Institute, Nepal. Audio, 1:14:20. https://soundcloud.com/rangjung-yeshe-institute/basics-of-buddha-nature-miphams-roaring-lions-public.
Video
Buddha Nature and Permission: Anne Klein at Dawn Mountain
"Your buddha-nature is really all there is. And it is never ever violated."
Klein, Anne. "Buddha-Nature and Permission." Produced by Dawn Mountain Online, July 26, 2016. Video, 1:07. https://www.youtube.com/watch?v=4HXPia-AzlM.
Audio
Buddha Nature and the Yogācāra Analysis of Mind in The Awakening of Faith
Ven. Dhammadipa (“Island of Dharma”) is ordained in both Theravāda and Mahāyāna traditions and teaches śamatha and vipaśyanā meditation at monasteries and universities worldwide in addition to studying and translating Buddhist texts from Pali, Sanskrit, and Chinese. He spoke with students at RYI on October 6, 2015 about the topic of Buddha-Nature in the text The Awakening of Faith in Mahāyāna.
Thero, Ven. Dhammadipa. "Buddha Nature and the Yogācāra Analysis of Mind in The Awakening of Faith." Recorded October 6, 2015 at Rangjung Yeshe Institute, Nepal. Audio, 1:43:28. https://soundcloud.com/rangjung-yeshe-institute/ven-dhammadipa-buddha-nature-and-the-yogacara-analysis-of-mind-in-the-awakening-of-faith.
Video
Buddha Nature by Ringu Tulku Rinpoche
Ringu Tulku. "Buddha Nature." Pt. 1 of 3. Produced by and filmed at Karma Sonam Dargye Ling Temple, December 1, 2015. Video, 1:37:22. https://www.youtube.com/watch?v=e8BD50jtFgg.
Ringu Tulku. "Buddha Nature." Pt. 1 of 3. Produced by and filmed at Karma Sonam Dargye Ling Temple, December 1, 2015. Video, 1:37:22. https://www.youtube.com/watch?v=e8BD50jtFgg.
Audio
Buddha Nature by Ven. Ajahn Brahm
Ajahn Brahm responds to a question about whether human nature is closer to the Mahayana Buddhist idea of “buddha nature” or the Christian idea of “original sin.”
Ajahn Brahm. "Buddha Nature by Ven. Ajahn Brahm." Recorded December 27, 2002. Audio, 55:18. https://www.youtube.com/watch?v=69VQ8Ok4WlA.
Audio
Buddha Nature in Tibet: Transformation of the Ground: Talk by Douglas Duckworth
This talk will address syntheses forged in Tibet among the doctrines of Madhyamaka, Yogācāra, and buddha-nature (tathāgatagarbha). Buddha-nature is a distinctively Mahāyāna Buddhist doctrine, taking a place along side of the Yogācāra doctrine of the basic consciousness (ālayavijñāna) and the universal emptiness (śūnyatā) of Madhyamaka. In Tibet we see buddha-nature converge with and transform these central Mahāyāna doctrines. Paired with buddha-nature, the doctrine of emptiness in Madhyamaka pivots from a “self-empty” lack of intrinsic nature to an “other-empty,” pure ground that remains. In narratives of disclosure characteristic of the doctrine of buddha-nature, we see parallel shifts in the foundations of Yogācāra, as grounds of distortion like the basic consciousness, the dependent nature, and self-awareness are reinscribed into a causal story that takes place within a pure, gnostic ground. (Source Accessed July 15, 2020)
Duckworth, Douglas S. "Buddha Nature in Tibet: Transformation of the Ground." Recorded 2017 at Rangjung Yeshe Institute, Nepal. Audio, 1:24:26. https://soundcloud.com/rangjung-yeshe-institute/dr-douglas-duckworth-buddha-nature-in-tibet-transformations-of-the-ground.
Audio
Buddha Nature: A Collection of Khenpo Tsultrim Gyamsto's Teachings on Buddha Nature
This is a collection of audio and video recordings of Khenpo Tsultrim Gyamtso's teachings on the topic of buddha-nature. The years in which these teachings were given currently span from 1979 to 2001. Represented are translations of his teachings (given in Tibetan) into several languages. Some talks are translated into English and French, some are translated into German, while in others the teachings are translated into English only. While not all of the translators are named, those that are include Shenpen Hookham, Jerome Edou, Ari Goldfield, and Acharya Tenpa Gyaltsen Negi.


Buddha Nature, Karma Chodrub Gyamtso Ling, 1979
Buddha Nature, Munich 1987
Buddha Nature, Karma Theksum Choling, Albany 1998
Buddha Nature, Karma Triyana Dharmachakra 1999
Buddha Nature and Thirty-Seven Practices of a Bodhisattva, Hawaii 1999
Buddha Nature, Karmê Chöling 2000
Buddha Nature, Dechen Chöling, 2000
Buddha Nature, Melbourne 2000
Buddha Nature, New York 2001
Buddha Nature, Hartford 2001
Buddha Nature, Florida 2001

Visit the Marpa Foundation's Digital Library of Khenpo Tsültrim Gyamtso.
Gyamtso, Khenpo Tsultrim. "Buddha Nature: A Collection of Khenpo Tsultrim Gyamsto's Teachings on Buddha Nature. The Marpa Foundation's Digital Library of Khenpo Tsultrim Gyamtso Rinpoche. http://ktgr.dscloud.me/moodle/course/index.php?categoryid=25.
Video
Buddha Nature: What is it? How is it different from soul? A Teaching from Zasep Tulku
"Everyone has Buddha Nature," explains H.E. Zasep Tulku Rinpoche in a "learning from the Teachers" video on the topic from BuddhaWeekly. In this short video teaching, Venerable Zasep Tulku Rinpoche explains why understanding “Buddha Nature” — in Sanskrit, tathāgatagarbha — can really inspire your Buddhist practice. This short teaching was in response to a question from a student. The student asked: What is Buddha Nature? Why is it important? How is it different from the concept of soul?
Zasep Tulku. "Buddha Nature: What Is It? How Is It Different from Soul?" Produced by Buddha Weekly, February 5, 2018. Video, 13:03. https://buddhaweekly.com/buddha-nature-important-video-teaching-venerable-zasep-rinpoche-mantra-chanting-yoko-dharma/.
Video
Buddha Potential 1: Uttaratantra by Kirti Tsenshab Rinpoche at Land of Medicine Buddha
In this nine-part series, Kirti Tsenshab Rinpoche teaches on chapter one of the Uttaratantra, Sublime Continuum of the Mahayana by Maitreya. This important text clarifies the meaning of our Buddha potential, in particular the emptiness of the mind that allows evolution to a state of complete enlightenment, and gives an extensive explanation of the meaning of the Three Jewels--Buddha, Dharma, and Sangha. This teaching was given at Land of Medicine Buddha in 2003 and includes both Tibetan and English interpretation by Voula Zarpani. The first part includes six parts of six classes and three discussion classes led by Venerable George Churinoff.
Tsenshab, Kirti. "Buddha Potential 1: Uttaratantra by Kirti Tsenshab Rinpoche." Pt. 1 of 9. Filmed at Land of Medicine Buddha, Soquel, CA, 2003. Video, 1:27:14. https://vimeo.com/136634699.

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Kagyu - The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa. Tib. བཀའ་བརྒྱུད་

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

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt. बोधिसत्त्व Tib. བྱང་ཆུབ་སེམས་དཔའ། Ch. 菩薩

"This sūtra became an important scriptural source for the discussion of buddha-nature in China and is famous for associating the term buddhadhātu with tathāgatagarbha.

guṇapāramitā - In the Śrīmālādevī Siṃhanāda Sūtra it is explained that the dharmakāya of a buddha possesses the four perfect qualities of purity, bliss, permanence, and self. Skt. गुणपारमिता Tib. ཡོན་ཏན་ཕ་རོལ་ཏུ་ཕྱིན་པ་ Ch. 功德波羅蜜

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

tathāgatagarbha - Buddha-nature, literally the "womb/essence of those who have gone (to suchness)." Skt. तथागतगर्भ Tib. དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ Ch. 如来藏

Cittamātra - Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna. Skt. चित्तमात्र Tib. སེམས་ཙམ་

Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt. मध्यमक Tib. དབུ་མ་ Ch. 中觀見

Great Madhyamaka - The term Great Madhyamaka is utilized in different contexts depending on the tradition. In the Jonang tradition, it generally refers to the Zhentong Madhyamaka philosophy as it was developed and systematized by Dölpopa. In this context, the Great Madhyamaka refers to the presentation of ultimate truth, while Madhyamaka describes the emptiness of the relative level of truth. In the Nyingma tradition, Great Madhyamaka refers to the subtle, inner Madhyamaka that unifies the philosophical positions of Nāgārjuna and Asaṅga. This is presented in opposition to the coarse, outer Madhyamaka that is the dialectic approach of Prāsaṅgika and Svātantrika. In the Kagyu tradition, the term is used in a similar vein in that Madhyamaka is used to refer to philosophical inquiry, while Great Madhyamaka is used to refer to the view arrived at through yogic accomplishment. However, in all of these traditions, Great Madhyamaka is heavily associated with buddha-nature (tathāgatagarbha) and the definitive status of these teachings. Skt. महामध्यमक Tib. དབུ་མ་ཆེན་པོ་

gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

Jonang - The Jonang tradition was established by Dölpopa Sherab Gyaltsen, a thirteenth-century Sakya monk famous for his Zhentong teachings. The Jonang teachings and monasteries were suppressed in Tibet in the seventeenth century but survived in Amdo. Tib. ཇོ་ནང་

gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

Tsen Tradition - Tsen Khawoche's "meditative tradition" of exegesis of the Uttaratantra; it is one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana. Tib. བཙན་ལུགས་

dharmakāya - "Truth body" or "true being" — One of the three bodies of a buddha. In Mahāyāna Buddhism, it often refers to a kind of fundamental principle or the true nature of reality itself. Skt. धर्मकाय Tib. ཆོས་སྐུ་ Ch. 法身

One of the sūtra sources for the Ratnagotravibhāga, which is only extant in its Chinese translation.

One of the sūtra sources for the Ratnagotravibhāga, which is only extant in its Chinese translation.

One of the sūtra sources for the Ratnagotravibhāga, which is only extant in its Chinese translation.

Uttaratantra - The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra. Skt. उत्तरतन्त्र Tib. རྒྱུད་བླ་མ་ Ch. 寶性論

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

vajrapada - Literally, vajra-footing, or base. In the context of the Ratnagotravibhāga, this is the name given to the seven subjects that are addressed in the treatise. These seven are the buddha, dharma, saṅgha, the element (dhātu), enlightenment (bodhi), enlightened qualities (guṇa), and enlightened activities (karman). Skt. वज्रपद Tib. རྡོ་རྗེའི་གནས་

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

Mahāyāna - Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion. Skt. महायान Tib. ཐེག་པ་ཆེན་པོ། Ch. 大乘

Prajñāpāramitā - A class of Mahāyāna sūtras which represents some of the earliest known literature of this genre of Buddhism. There are around forty texts associated with this category, though the most widespread is the exceedingly brief Prajñāpāramitāhṛdayasūtra, popularly known as the Heart Sūtra. This class of literature is typically associated with the second turning of the dharma wheel and especially with the teachings on emptiness (śūnyatā). As such, these texts were the primary scriptural source for the philosophy of the Madhyamaka school. Skt. प्रज्ञापारमिता Tib. ཤེར་ཕྱིན་,ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ Ch. 般若波羅蜜多

pāramitā - The six or ten types of practices which lead an individual to Buddhahood. The practice of perfections is particularly important in Mahāyāna Buddhism in which the entire path of the Bodhisattva to reach full enlightenment is included in the six or ten perfections. The six perfections are that of giving, of discipline, patience, zeal, meditation, and wisdom. The perfection of skill-in-means, aspirations, power, and pristine wisdom are added to them to make ten perfections. Skt. पारमिता Tib. ཕར་ཕྱིན།,ཕ་རོལ་ཏུ་ཕྱིན་པ། Ch. 波羅蜜

Prajñāpāramitā - A class of Mahāyāna sūtras which represents some of the earliest known literature of this genre of Buddhism. There are around forty texts associated with this category, though the most widespread is the exceedingly brief Prajñāpāramitāhṛdayasūtra, popularly known as the Heart Sūtra. This class of literature is typically associated with the second turning of the dharma wheel and especially with the teachings on emptiness (śūnyatā). As such, these texts were the primary scriptural source for the philosophy of the Madhyamaka school. Skt. प्रज्ञापारमिता Tib. ཤེར་ཕྱིན་,ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ Ch. 般若波羅蜜多

byams chos sde lnga - This refers to a series of five texts that, according to the Tibetan tradition, Asaṅga received directly from Maitreya in the pure realm of Tuṣita. Tib. བྱམས་ཆོས་སྡེ་ལྔ་

byams chos sde lnga - This refers to a series of five texts that, according to the Tibetan tradition, Asaṅga received directly from Maitreya in the pure realm of Tuṣita. Tib. བྱམས་ཆོས་སྡེ་ལྔ་

Pañcaviṃśati - Pañcaviṃśatisāhasrikāprajñāpāramitā

Prajñāpāramitā - A class of Mahāyāna sūtras which represents some of the earliest known literature of this genre of Buddhism. There are around forty texts associated with this category, though the most widespread is the exceedingly brief Prajñāpāramitāhṛdayasūtra, popularly known as the Heart Sūtra. This class of literature is typically associated with the second turning of the dharma wheel and especially with the teachings on emptiness (śūnyatā). As such, these texts were the primary scriptural source for the philosophy of the Madhyamaka school. Skt. प्रज्ञापारमिता Tib. ཤེར་ཕྱིན་,ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ Ch. 般若波羅蜜多

byams chos sde lnga - This refers to a series of five texts that, according to the Tibetan tradition, Asaṅga received directly from Maitreya in the pure realm of Tuṣita. Tib. བྱམས་ཆོས་སྡེ་ལྔ་

Mahāmudrā - Mahāmudrā refers to an advanced meditation tradition in Mahāyāna and Vajrayāna forms of Into-Tibetan Buddhism that is focused on the realization of the empty and luminous nature of the mind. It also refers to the resultant state of buddhahood attained through such meditation practice. In Tibet, this tradition is particularly associated with the Kagyu school, although all other schools also profess this tradition. The term also appears as part of the four seals, alongside dharmamūdra, samayamudrā, and karmamudrā. Skt. महामुद्रा Tib. ཕྱག་རྒྱ་ཆེན་པོ།

dhātu - A fundamental component or essential constituent. Skt. धातु Tib. ཁམས་ Ch. 界

kleśa - Often referred to as poisons, these are a class of disturbing or disruptive emotional states that when aroused negatively affect or taint the mind. Skt. क्लेश Tib. ཉོན་མོངས་ Ch. 煩惱

pratipakṣa - An antidote or remedy that contributes or supports the elimination or pacification of a particular ailment or affliction. Skt. प्रतिपक्ष Tib. གཉེན་པོ་ Ch. 對治

prasajyapratiṣedha - A negation that merely denies the existence of something without implicitly suggesting an alternative. Skt. प्रसज्यप्रतिषेध Tib. མེད་དགག་

paramārthasatya - "Ultimate truth" or "absolute truth"; the reality of things as they truly are. Skt. परमार्थसत्य Tib. དོན་དམ་བདེན་པ་ Ch. 第一義諦,眞諦

rang stong - The state of being empty of self, which references the lack of inherent existence in relative phenomena. Tib. རང་སྟོང་

śūnyatā - The state of being empty of an innate nature due to a lack of independently existing characteristics. Skt. शून्यता Tib. སྟོང་པ་ཉིད་ Ch. 空,空門

byams chos sde lnga - This refers to a series of five texts that, according to the Tibetan tradition, Asaṅga received directly from Maitreya in the pure realm of Tuṣita. Tib. བྱམས་ཆོས་སྡེ་ལྔ་

One of the sūtra sources referenced several times in the Uttaratantra.

One of the sūtra sources referenced several times in the Uttaratantra.

One of the sūtra sources referenced several times in the Uttaratantra.

One of the sūtra sources referenced several times in the Uttaratantra.

neyārtha - Refers to something that is taught for a specific reason, rather than because it is entirely true. Skt. नेयार्थ Tib. དྲང་དོན་

neyārtha - Refers to something that is taught for a specific reason, rather than because it is entirely true. Skt. नेयार्थ Tib. དྲང་དོན་

Sakya - The Sakya tradition developed in the eleventh century in the Khön family of Tsang, which maintained an imperial-era lineage of Vajrakīla and which adopted a new teaching from India known as Lamdre. Tib. ས་སྐྱ་

Descent into Laṅka Sūtra, a very influential text in East Asia and Nepal.

One of the tathāgatagarbha sūtras.

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

vajrapada - Literally, vajra-footing, or base. In the context of the Ratnagotravibhāga, this is the name given to the seven subjects that are addressed in the treatise. These seven are the buddha, dharma, saṅgha, the element (dhātu), enlightenment (bodhi), enlightened qualities (guṇa), and enlightened activities (karman). Skt. वज्रपद Tib. རྡོ་རྗེའི་གནས་

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt. बोधिसत्त्व Tib. བྱང་ཆུབ་སེམས་དཔའ། Ch. 菩薩

avidyā - Literally "unknowing," it refers to a lack of knowledge or misunderstanding of the nature of reality. As such, it is considered to be the root cause of suffering and the basis for the arising of all other negative mental factors. Skt. अविद्या Tib. མ་རིག་པ་ Ch. 無明

paramārthasatya - "Ultimate truth" or "absolute truth"; the reality of things as they truly are. Skt. परमार्थसत्य Tib. དོན་དམ་བདེན་པ་ Ch. 第一義諦,眞諦

gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

The Eighth Karmapa's commentary on Candrakīrti's Madhyamakāvatāra (Entry into the Middle Way), presented as the oral instructions of the First Karmapa, Dusum Khyenpa.

Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt. मध्यमक Tib. དབུ་མ་ Ch. 中觀見

The Eighth Karmapa's commentary on Candrakīrti's Madhyamakāvatāra (Entry into the Middle Way), presented as the oral instructions of the First Karmapa, Dusum Khyenpa.

Kadam - The Kadam tradition, which traces its origin to the teachings of Atiśa, was the first of the so-called New Schools of Tibetan Buddhism, traditions which arose during or after the Second Propagation of Buddhism (phyi dar) in the tenth century. Tib. བཀའ་གདམས་

bodhicitta - The altruistic thought to seek enlightenment for the sake of all sentient beings. It is said to have two aspects: compassion aimed at sentient beings and their problems and the wisdom of enlightenment as the solution. Skt. बोधिचित्त Tib. བྱང་ཆུབ་སེམས། Ch. 菩提心

prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明

An important sūtra source for the Ratnagotravibhāga, particularly for its discussion of the nine examples that illustrate how all sentient beings possess buddha-nature.

śrāvaka - The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to become an arhat, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes for rebirth in this cycle of existence. There are four stages of a śrāvaka path including eight phases. Skt. श्रावक Tib. ཉན་ཐོས། Ch. 聲聞

ātman - Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena. Skt. आत्मन् Tib. བདག་ Ch. 我,灵魂

svabhāva - The nature or essence of a thing, which originates only from itself and is not dependent on any external entities, causes, or conditions. Skt. स्वभाव Tib. རང་བཞིན་ Ch. 自性

The Awakening of Faith is a key source text for buddha-nature theory in East Asian Buddhism.

SUNY - State University of New York

rang stong - The state of being empty of self, which references the lack of inherent existence in relative phenomena. Tib. རང་སྟོང་

tantra - Tantra, when juxtaposed with Sūtra, generally refers to the scriptures and texts which discuss esoteric topics. While the term is used to refer to texts on other topics, it is mostly used to refer to the genre of scriptures and texts on themes and topics associated with Vajrayāna Buddhism. Skt. तन्त्र Tib. རྒྱུད། Ch. 密宗

nirmāṇakāya - An fully enlightened Buddha is said to have the power to manifest in many forms in order to help the sentient beings. The emanation body of a buddha, as the third of the three bodies of a buddha, refers to the many forms in which a buddha can manifest and which are accessible to ordinary sentient beings. Buddhist scholars present four types of emanation bodies: emanation as supreme being, emanation as rebirth, emanation as artisan and emanation in diverse forms. Skt. निर्माणकाय Tib. སྤྲུལ་སྐུ། Ch. 化身

Nyingma - The Nyingma, which is often described as the oldest tradition of Tibetan Buddhism, traces its origin to Padmasambhava, who is said to have visited Tibet in the eighth century. Tib. རྙིང་མ་

Kagyu - The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa. Tib. བཀའ་བརྒྱུད་

Dzogchen - Dzogchen is an advanced system of meditation techniques to reveal the innate state of perfection primarily, but not exclusively, espoused by the Nyingma Buddhist tradition and the Tibetan Bön tradition. Skt. महासन्धि Tib. རྫོགས་ཆེན།

Tsen Tradition - Tsen Khawoche's "meditative tradition" of exegesis of the Uttaratantra; it is one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana. Tib. བཙན་ལུགས་

pramāṇa - In the Buddhist literature on pramāṇa, it refers to cognition that correctly apprehends its object without any deception or mistake. Such correct cognition include direct perception and inferential cognition. Skt. प्रमान Tib. ཚད་མ། Ch. 量

Yogācāra - Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana). Skt. योगाचार Tib. རྣལ་འབྱོར་སྤྱོད་པ་ Ch. 瑜伽行派

amalavijñāna - The ninth consciousness, the immaculate pure mind. Ch. 啊摩羅識,無垢識

NGMPP - Nepal German Manuscript Preservation Project

tantra - Tantra, when juxtaposed with Sūtra, generally refers to the scriptures and texts which discuss esoteric topics. While the term is used to refer to texts on other topics, it is mostly used to refer to the genre of scriptures and texts on themes and topics associated with Vajrayāna Buddhism. Skt. तन्त्र Tib. རྒྱུད། Ch. 密宗

Geluk - The Geluk tradition traces its origin to Tsongkhapa, who propagated a modified version of the Kadampa lojong and lamrim teachings. It is the dominant tradition of Tibet, having established its control of the government under the figure of the Dalai Lama. Tib. དགེ་ལུགས་

ekayāna - The notion that ultimately there is only one vehicle, or means, of achieving enlightenment. Skt. एकयान Tib. ཐེག་པ་གཅིག་པ་ Ch. 一乘

tathāgatagarbha - Buddha-nature, literally the "womb/essence of those who have gone (to suchness)." Skt. तथागतगर्भ Tib. དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ Ch. 如来藏

śūnyatā - The state of being empty of an innate nature due to a lack of independently existing characteristics. Skt. शून्यता Tib. སྟོང་པ་ཉིད་ Ch. 空,空門

anātman - The nonexistence of the self as a permanent, unchanging entity. Skt. अनात्मन् Tib. བདག་མེད་པ་ Ch. 无我

pratītyasamutpāda - The notion that all phenomena arise in dependence on causes and conditions. Skt. प्रतीत्यसमुत्पाद Tib. རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ་,རྟེན་འབྲེལ་ Ch. 緣起

ātman - Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena. Skt. आत्मन् Tib. བདག་ Ch. 我,灵魂

niḥsvabhāva - Lacking inherent existence. Skt. निःस्वभाव Tib. ངོ་བོ་ཉིད་མེད་པ་

svabhāva - The nature or essence of a thing, which originates only from itself and is not dependent on any external entities, causes, or conditions. Skt. स्वभाव Tib. རང་བཞིན་ Ch. 自性

ālayavijñāna - A neutral base consciousness that is posited as the storehouse for the seeds of past karmic actions in which they remain in a latent state until the circumstances arise for them to ripen as karmic consequences. Skt. आलयविज्ञान Tib. ཀུན་གཞིའི་རྣམ་ཤེས་ Ch. 藏識,阿賴耶識

bīja - A seed, commonly used figuratively in the sense of something which has the potential to develop or grow, and likewise as the basic cause for this development or growth. Skt. बीज Tib. ས་བོན་ Ch. 無漏種

pariniṣpannasvabhāva - The third of the three natures, according to the Yogācāra school. It is the perfect nature that represents the most authentic understanding of phenomena, which is classically defined as the complete absence of the imaginary nature within the dependent nature. Skt. परिनिष्पन्नस्वभाव Tib. ཡོངས་སུ་གྲུབ་པའི་རང་བཞིན་

tathatā - Suchness itself, absolute reality, or thusness, as in the ultimate state of being of phenomena. Skt. तथता Tib. དེ་བཞིན་ཉིད་

tathatā - Suchness itself, absolute reality, or thusness, as in the ultimate state of being of phenomena. Skt. तथता Tib. དེ་བཞིན་ཉིད་

IsMEO - Istituto Italiano per il Medio ed Estremo Oriente

dharmakāya - "Truth body" or "true being" — One of the three bodies of a buddha. In Mahāyāna Buddhism, it often refers to a kind of fundamental principle or the true nature of reality itself. Skt. धर्मकाय Tib. ཆོས་སྐུ་ Ch. 法身

gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt. गोत्र Tib. རིགས་ Ch. 鍾姓,種性

dharmadhātu - The fundamental expanse from which all phenomena emerge. Skt. धर्मधातु Tib. ཆོས་དབྱིངས་ Ch. 法界

buddhadhātu - A synonym for tathāgatagarbha widely used throughout the East Asian Buddhist traditions, as found in its translations as the Chinese term fó xìng and Japanese term busshō. Skt. बुद्धधातु Tib. སངས་རྒྱས་ཀྱི་ཁམས་ Ch. 佛性

icchantika - Literally, "those with great desire," icchantikas could be rendered as hedonists or addicts. However, the term is generally used to refer to those who, due to their insatiable desire, are incapable of enlightenment. Skt. इच्छन्तिक Tib. འདོད་ཆེན་,འདོད་ཆེན་པོ་ Ch. 一闡提

paramārthasatya - "Ultimate truth" or "absolute truth"; the reality of things as they truly are. Skt. परमार्थसत्य Tib. དོན་དམ་བདེན་པ་ Ch. 第一義諦,眞諦

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

dharmatā - The true nature of phenomenal existence. Skt. धर्मता Tib. ཆོས་ཉིད་ Ch. 法性

ekayāna - The notion that ultimately there is only one vehicle, or means, of achieving enlightenment. Skt. एकयान Tib. ཐེག་པ་གཅིག་པ་ Ch. 一乘

triyāna - Commonly seen in a Mahāyāna context, the three vehicles are the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna, which reference the three different types of Buddhist practitioners. However, these three vehicles can also reference the three types of Buddhist teachings of the Hīnayāna, Mahāyāna (or Pāramitāyāna), and the Vajrayāna. Skt. त्रियान Tib. ཐེག་པ་གསུམ་ Ch. 三乗

Dzogchen - Dzogchen is an advanced system of meditation techniques to reveal the innate state of perfection primarily, but not exclusively, espoused by the Nyingma Buddhist tradition and the Tibetan Bön tradition. Skt. महासन्धि Tib. རྫོགས་ཆེན།

dharmatā - The true nature of phenomenal existence. Skt. धर्मता Tib. ཆོས་ཉིད་ Ch. 法性

Mahāyānottaratantraśāstravyākhyā - This is the title of Asaṅga's commentary to the Gyü Lama that is given by Tibetan sources instead of the Ratnagotravibhāgavyākhyā. Skt. महायानोत्तरतन्त्रशास्त्रव्याख्या Tib. ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་རྣམ་པར་བཤད་པ།

According to the Tibetan tradition this is Asaṅga's commentary to the Uttaratantra.

RGVV - Ratnagotravibhāgavyākhyā

DhDhV - Dharmadharmatāvibhāga

bodhi - Enlightenment or awakening. In Tibetan it is translated as "purified" (byang) and "perfected" (chub), which corresponds to Siddhartha Gautama's achievement of purifying all obscurations and perfecting or attaining all qualities associated with a buddha. Skt. बोधि Tib. བྱང་ཆུབ་ Ch. 菩提,悟,覺

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

RGV - Ratnagotravibhāga Mahāyānottaratantraśāstra

āgantukamala - Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence. Skt. आगन्तुकमल Tib. གློ་བུར་གྱི་དྲི་མ་

prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明

svabhāva - The nature or essence of a thing, which originates only from itself and is not dependent on any external entities, causes, or conditions. Skt. स्वभाव Tib. རང་བཞིན་ Ch. 自性

Mahāmudrā - Mahāmudrā refers to an advanced meditation tradition in Mahāyāna and Vajrayāna forms of Into-Tibetan Buddhism that is focused on the realization of the empty and luminous nature of the mind. It also refers to the resultant state of buddhahood attained through such meditation practice. In Tibet, this tradition is particularly associated with the Kagyu school, although all other schools also profess this tradition. The term also appears as part of the four seals, alongside dharmamūdra, samayamudrā, and karmamudrā. Skt. महामुद्रा Tib. ཕྱག་རྒྱ་ཆེན་པོ།

Geluk - The Geluk tradition traces its origin to Tsongkhapa, who propagated a modified version of the Kadampa lojong and lamrim teachings. It is the dominant tradition of Tibet, having established its control of the government under the figure of the Dalai Lama. Tib. དགེ་ལུགས་

prabhāsvaracitta - The luminous aspect of mind that is often contrasted with its empty aspect. It is often used figuratively to reference the cognizant, or knowing, aspect of mind and sometimes more literally as the natural luminosity of mind and luminous wisdom that is experienced in meditation. Skt. प्रभास्वरचित्त Tib. འོད་གསལ་གྱི་སེམས་ Ch. 光明心

The Awakening of Faith is a key source text for buddha-nature theory in East Asian Buddhism.

ālayavijñāna - A neutral base consciousness that is posited as the storehouse for the seeds of past karmic actions in which they remain in a latent state until the circumstances arise for them to ripen as karmic consequences. Skt. आलयविज्ञान Tib. ཀུན་གཞིའི་རྣམ་ཤེས་ Ch. 藏識,阿賴耶識

Vajrayāna - The esoteric Buddhist tradition which developed as a syncretic system involving deity worship, use of mantras, physical energy, and mystical practices. It is also known as the mantra tradition and the tantric school as a result of being based on texts known as tantras. Skt. वज्रयान Tib. རྡོ་རྗེ་ཐེག་པ། Ch. 金剛乘

ātman - Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena. Skt. आत्मन् Tib. བདག་ Ch. 我,灵魂

prasajyapratiṣedha - A negation that merely denies the existence of something without implicitly suggesting an alternative. Skt. प्रसज्यप्रतिषेध Tib. མེད་དགག་

nītārtha - Refers to a teaching that is literally true. Skt. नीतार्थ Tib. ངེས་དོན་

paryudāsapratiṣedha - A negation that denies one thing in such a way that it clearly implies another. Skt. पर्युदासप्रतिषेध Tib. མ་ཡིན་དགག་

gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

Mahāyoga - This is first one of the inner tantric schools according to the Nyingma tradition. Mahāyoga includes two sub-sections of the tantras which includes eighteen tantras and the sādhanās that includes the eight sādhanā practices. Mahāyoga focuses on the Development Stage and espouses the view of equality and purity in which equality refers to equal nature of phenomena in being empty and purity refers to all appearances being inherently enlightened energies. The Mahāyoga path leads to four stages of vidyadharas. Skt. महायोग Tib. མཧཱ་ཡོ་ག,རྣལ་འབྱོར་ཆེན་པོ།

Kālacakra - Can refer to either the Kālacakra Tantra and its derivative texts or to the systematic tantric tradition based on these texts, as well as the deity Kālacakra upon which the associated practices are centered. Skt. कालचक्र Tib. དུས་ཀྱི་འཁོར་ལོ། Ch. 時輪

abhidharma - Abhidharma generally refers to the corpus of Buddhist texts which deals with the typological, phenomenological, metaphysical, and epistemological presentation of Buddhist concepts and teachings. The abhidharma teachings present a meta-knowledge of Buddhist sūtras through analytical and systemic schemas and are said to focus on developing wisdom among the three principles of training. The Abhidharma is presented alongside Sūtra and Vinaya as one of the three baskets of the teachings of the Buddha. Skt. अभिधर्म Tib. ཆོས་མངོན་པ། Ch. 阿毗达磨

prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明

āvaraṇa - Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient. Skt. आवरण Tib. སྒྲིབ་པ་

sems nyid - Commonly found in Dzogchen and Mahāmudrā literature, this term denotes the true, natural state of mind as it is. Often used in these traditions as a synonym for buddha-nature. Skt. चित्तत्व Tib. སེམས་ཉིད་

āgantukamala - Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence. Skt. आगन्तुकमल Tib. གློ་བུར་གྱི་དྲི་མ་

IATS - International Association for Tibetan Studies

svasaṃvedana - An important term for the Yogācāra that refers to a consciousness of consciousness itself, or how one knows that they know something. It was a hotly debated topic that was disputed by followers of the Madhyamaka. In Tibet it would later become a common Dzogchen term, though with the entirely different meaning of one's own innate awareness (rig pa), a crucial concept in the Dzogchen teachings. Skt. स्वसंवेदन Tib. རང་རིག་ Ch. 自證分

sugatagarbha - Literally, the "essence" or "heart of the Bliss Gone One(s)," a synonym for tathāgatagarbha that is likewise often rendered into English by the term buddha-nature. Though it is often back translated into Sanskrit as sugatagarbha, this term is not found in Sanskrit sources. Skt. सुगतगर्भ Tib. བདེ་གཤེགས་སྙིང་པོ་

gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt. गोत्र Tib. རིགས་ Ch. 鍾姓,種性

paratantrasvabhāva - The second of the three natures, according to the Yogācāra school. It is the dependent nature that is used to describe the relationship between mind and its objects, though there is a clear emphasis on the latter. Hence, this nature is concerned with the nature of seemingly external objects that arise in dependence upon causes and conditions. Skt. परतन्त्रस्वभाव Tib. གཞན་དབང་གི་རང་བཞིན་

svasaṃvedana - An important term for the Yogācāra that refers to a consciousness of consciousness itself, or how one knows that they know something. It was a hotly debated topic that was disputed by followers of the Madhyamaka. In Tibet it would later become a common Dzogchen term, though with the entirely different meaning of one's own innate awareness (rig pa), a crucial concept in the Dzogchen teachings. Skt. स्वसंवेदन Tib. རང་རིག་ Ch. 自證分

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