According to Karl Brunnhölzl, "This sūtra’s presentation of buddha nature became the main scriptural basis for the discussion of tathāgatagarbha in China." Furthermore, he states, "In sum, the ''Mahāparinirvāṇasūtra'' discusses three very different meanings of all sentient beings’ possessing buddha nature—(1) all are endowed with an intrinsic pure nature of which they will become fully aware once what obscures it has been removed, (2) all possess a seed or potential for buddhahood, which will grow into its full fruition in the future once all necessary conditions are present, and (3) the mahāyāna path to buddhahood is open for all, and its result is definite if one follows this path."
There are three translations in the Tibetan canon under this name: #Mahāparinirvāṇasūtra (RKTSK 119) #Mahāparinirvāṇasūtra (RKTSK 120) #Mahāparinirvāṇasūtra (RKTSK 121) The ''Mahāparinirvāṇasūtra'' is one of the main scriptural sources for buddha-nature in China and Tibet. Set around the time of Buddha's passing or ''Mahāparinirvāṇa'', the sūtra contains teachings on buddha-nature equating it with the ''dharmakāya''—that is, the complete enlightenment of a buddha. It also asserts that all sentient beings possess this nature as the ''buddhadhātu'', or buddha-element, which thus acts as a cause, seed, or potential for all beings to attain enlightenment. Furthermore, the sūtra includes some salient features related to this concept, such as the single vehicle and the notion that the ''dharmakāya'' is endowed with the four ''pāramitās'' of permanence, bliss, purity, and a self. It may be noted that there are three different texts with similar titles in the Chinese and Tibetan canons. Of the three Tibetan texts with ''Mahāparinirvāṇa'' in their title, a short one (Derge Kangyur, No. 121) called ''Āryamahāparinirvāṇasūtra'' contains prophecies of events in the centuries after the Buddha's ''Mahāparinirvāṇa'' but has nothing on buddha-nature. Thus, this is not the ''Mahāparinirvāṇāsūtra'' which is considered as a Tathāgatagarbhasūtra. The two which deal with buddha-nature are Mahāyānasūtras and contain detailed accounts of the final teachings of the Buddha. The first sūtra, the longer one covering two volumes of Derge Kangyur (mdo sde Nya and Ta) is a translation from Chinese, while the second one is a translation from Sanskrit. They appear to be two different recensions of the same original sūtra as they have similar titles and overlapping content. However, the one translated from Chinese is much longer and also contains information on the events after the Buddha entered ''Mahāparinirvāṇa''.
The Mahayana Mahaparinirvana-sutra (3 vols.),Die Überlieferung vom Lebensende des Buddha - Vol. 1 (Waldschmidt 1944),Die Überlieferung vom Lebensende des Buddha (Waldschmidt 1948)
'phags pa yongs su mya ngan las 'das pa chen po theg pa chen po'i mdo; 'phags pa yongs su mya ngan las 'das pa chen po'i mdo chen po; 'phags pa yongs su mya ngan las 'das pa chen po'i mdo
འཕགས་པ་ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ་ཆེན་པོ་ཐེག་པ་ཆེན་པོའི་མདོ།
Mahāparinirvāṇasūtra;Buddhabhadra; Devacandra;Gewai Lodrö;དགེ་བའི་བློ་གྲོས;dge ba'i blo gros;Dharmakṣema;Wangpabzhun;ཝང་ཕབ་ཞུན;Wang phab zhun;Gyatso De;རྒྱ་མཚོའི་སྡེ;rgya mtsho'i sde;Jinamitra;ཇིནམིཏྲ;slob dpon dzi na mi tra;Jñānagarbha;rgya gar gyi mkhan po dznyA na garbha;Kamalagupta;Faxian;Fa-Hien;Fa-hsien;Xie Lingyun;Huiyan;Hui-yen;Huiguan;Hui-kuan;'phags pa yongs su mya ngan las 'das pa chen po theg pa chen po'i mdo;'phags pa yongs su mya ngan las 'das pa chen po'i mdo chen po;'phags pa yongs su mya ngan las 'das pa chen po'i mdo;འཕགས་པ་ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ་ཆེན་པོ་ཐེག་པ་ཆེན་པོའི་མདོ།;Mahāparinirvāṇasūtra;大般泥洹經;महापरिनिर्वाणसूत्र;འཕགས་པ་ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ་ཆེན་པོ་ཐེག་པ་ཆེན་པོའི་མདོ།
"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.
In sum, the ''Mahāparinirvāṇasūtra'' discusses three very different meanings of all sentient beings’ possessing buddha nature—(1) all are endowed with an intrinsic pure nature of which they will become fully aware once what obscures it has been removed, (2) all possess a seed or potential for buddhahood, which will grow into its full fruition in the future once all necessary conditions are present, and (3) the mahāyāna path to buddhahood is open for all, and its result is definite if one follows this path....The sūtra even says that if one regards the expression "possessing buddha nature" to mean "possessing it at present," it must then be said that sentient beings do not possess buddha nature. - ''When the Clouds Part''
Tathāgatagarbha as the Resultant State of Buddhahood
* Beal, Samuel. "The Four Truths." In ''A Catena of Buddhist Scriptures from the Chinese'', 160–88 London: Trübner, 1871. https://archive.org/details/buddhistscriptur00bealuoft/page/n179/mode/2up. * Thomas, Frederick William, ed. and trans. "Mahāparinirvāṇa Sūtra". In ''Manuscript Remains of Buddhist Literature Found in Eastern Turkestan'', edited by A. F. Rudolf Hoernle et al., 93–97. Oxford: Clarendon Press, 1916. https://archive.org/details/cu31924023185584/page/92/mode/2up. * Yuyama, Akira. ''Sanskrit Fragments of the Mahāyāna Mahāparinirvāṇasūtra''. Vol. 1, ''Koyasan Manuscript''. Studia Philologica Buddhica Occasional Paper Series 4. Tokyo: Reiyukai Library, 1981. * Hodge, Stephen. "The Mahāyāna Mahāparinirvāṇa-Sūtra: The Text and Its Transmission." Corrected and revised version of a paper presented in July 2010 at the Second International Workshop on the Mahāparinirvāṇa-sūtra held at Munich University, 2012. https://www.buddhismuskunde.uni-hamburg.de/pdf/5-personen/hodge/the-textual-transmisssion-of-the-mpns.pdf * Page, Tony. "Textual History of the Mahāyāna-Mahāparinirvāṇa-Sūtra by Stephen Hodge." Nirvana Sutra: Appreciation of the "Mahayana Mahaparinirvana Sutra." Updated August 2019. http://www.nirvanasutra.net/historicalbackground.htm. * Hodge, Stephen. "On the Eschatology of the Mahāparinirvāṇa Sūtra and Related Matters." Lecture delivered on the Tibetan version of the Mahāparinirvāṇa Sūtra at the University of London, SOAS, Spring 2006. http://www.shabkar.org/download/pdf/On_the_Eschatology_of_the_Mahaparinirvana_Sutra_and_Related_Matters.pdf * Page, Tony. "Stephen Hodge Translates (The Mahāyāna Mahāparnirvāṇa-Sūtra)." Nirvana Sutra: Appreciation of the "Mahayana Mahaparinirvana Sutra." Updated August 2019. http://www.nirvanasutra.net/stephenhodgetranslates.htm.
The (Mahāyāna) ''Mahāparinirvāṇamahāsūtra'' (The Great Scripture of the Great, Perfect Nirvāṇa) must be distinguished from the almost identically entitled “mainstream” ''Mahāparinirvāṇasūtra'' (Pal. ''Mahāparinibbānasutta''). Study of Sanskrit fragments shows that the correct title of the text is ''Mahāparinirvāṇamahāsūtra'' (Habata, 2007, xliii–xliv), although it is obvious that the authors of this text were fully aware of the earlier scripture of (almost) the same title and purposely referred to it. The ''Mahāparinirvāṇamahāsūtra'' survives in four main independent versions: :1. 35 identified Central Asian Sanskrit fragments (Habata, 2007, xxvi, xxxi); :2. the ''Dabannihuan jing'' (大般泥洹經; T. 376), translated circa 416–418 ce by Buddhabhadra and Faxian (法顯; 320?–420? ce); :3. the ''Dabanniepan jing'' (大般涅槃經; T. 374), translated circa 421–432 ce by *Dharmakṣema (曇無讖; 385–433 ce); and :4. the ''Yongs su mya ngan las 'das pa chen po'i theg pa chen po'i mdo'' (D 120/Q 788), translated by Jinamitra, Jñānagarbha, and Devacandra (9th cent. ce). Dharmakṣema’s version of the ''Mahāparinirvāṇamahāsūtra'' is four times as long as all the other independent versions. Two additional versions are based in turn on Dharmakṣema’s ''Dabanniepan jing''. The ''Dabanniepan jing'' (大般涅槃經 T. 375), by Zhiyan 慧嚴 et al., is not an independent translation at all but a revision of Dharmakṣema’s text. D 119/Q 787 is a Tibetan translation from Dharmakṣema’s Chinese version. H. Habata (2007) has collected, edited, and studied the Sanskrit fragments, and critically edited the Tibetan translation (2013); a second volume of Sanskrit fragments is forthcoming. The first English translation by K. Yamamoto (1973–1975) – rough, sometimes incomprehensible, and often inaccurate – is presented as a translation of Dharmakṣema’s text (T. 374), but it was actually produced from Shimaji’s Kokuyaku issaikyō translation of T. 375, itself a mere recasting of the Chinese text in Japanese grammatical order (see Yuyama, 1981, 14). Shimoda Masahiro (1993) has published a Japanese translation of the first three chapters of the Tibetan text. M. Blum (2013) has published the first volume of a planned four-volume translation of Dharmakṣema’s ''Dabanniepan jing'' (T. 374). S. Hodge is preparing an English translation based on all four independent versions, while M. Radich (2015) has prepared a monograph on the relative dating of the ''Mahāparinirvāṇamahāsūtra'' and aspects of its ''tathāgatagarbha'' doctrine. The most significant study of the ''Mahāparinirvāṇamahāsūtra'' to date is by Shimoda (1997). Other significant scholarship includes works by Mochizuki Ryōkō (1988) and Qu Dacheng (1994). S. Karashima (2007) studied the key term ''icchantika''. The main English-language studies are by M.-W. Liu (1982; 1984), Takasaki Jikidō (1971), and S. Hodge (2010; 2012). The history of interpretation of this text in China and East Asia generally is a vital and crucial chapter in the history of East Asian Buddhism, which requires its own treatment. Numerous commentaries were written and debates conducted about this scripture; particularly important in this regard is the ''Dabanniepan jing ji jie'' (大般涅槃經集 解; T. 1763), compiled in 509 ce by Baoliang (寶亮; see also Fuse, 1942). As in the latter parts of the mainstream ''Mahāparinirvāṇasūtra'', on which it is based, the mise-en-scène is the final hours of the Buddha’s (apparent) life, as a last chance to ask questions. A vast cosmic congregation assembles, bewailing the Buddha’s imminent death. After much competition for the honor, the Buddha deigns to accept the offering of the smith Cunda as his final meal. Against the mainstream text, the disciple Ānanda is depicted as entirely absent (he only reappears at the very end of the text, and then only in Dharmakṣema’s version), and against his traditional role as the best keeper of the Buddha’s teaching, the text stresses that Ānanda is in fact unworthy to be entrusted with safeguarding the dharma. Instead, the dharma is entrusted to the bodhisattva Mahākāśyapa. Remarkably, the ''Mahāparinirvāṇamahāsūtra'' (with the exception of the Dharmakṣema version) ends with the Buddha lying down upon his right side in the “lion’s pose” as if to die, but stops short of his actual ''parinirvāṇa'', his cremation, the division of relics, and so forth. The central claim of the first part of the text is that the Buddha’s impending ''parinirvāṇa'' is only a docetic show. In fact, in this text, his life is inordinately long, and his body (termed both ''dharmakāya'' and ''abhedavajrakāya'' [indivisible adamantine body]) is indestructible and made of adamant (Radich, 2011a). The second part of the text (excluding portions unique to the version of Dharmakṣema), which probably belongs to a different stratum of compositional history (Shimoda, 1997), concerns itself with a somewhat miscellaneous sequence of topics, including the following: * the docetic reinterpretation of the worldly existence of the Buddha, both before his attainment of buddhahood (when he is a bodhisattva) and after; * a secret teaching centering on ''tathāgatagarbha''; * creative reinterpretations of liberation and the four fruits of the monastic vocation (''śrotāpanna'' [stream enterer], ''sakṛdāgāmin'' [once-returner], ''anāgāmin'' [nonreturner], and ''arhat''); * how best to observe the monastic rule (''vinaya''); * doctrines of the end-times of the dharma (times in which the true dharma will fade from the world, attended by various calamities; Nattier, 1991), false monks, and false teachings; * the “four inversions,” by which – in contrast to classical Buddhist doctrine, which denies the possibility of such things – the Tathāgata is permanent (''nitya''), blissful (''sukha''), (true) self (''ātman''), and pure (''śuddha''; comp. the ''Śrīmālādevīsiṃhanādasūtra''); * the magical virtues of Sanskrit letters; and * various parables about the realization of ''tathāgatagarbha''/buddha nature and the docetic ''parinirvāṇa''. In the ''Mahāparinirvāṇamahāsūtra'', ''tathāgatagarbha'' is also frequently referred to as “buddha nature” (this is by now the standard English translation of Chinese ''foxing'' [佛性]). Shimoda Masahiro (1997) contends that the use of this synonym for ''tathāgatagarbha'' buttresses efforts to supersede worship of physical Buddha relics (''buddhadhātu'') by the realization of an element of buddhahood within the sentient being. The Sanskrit underlying Chinese ''foxing'' (i.e. Tib. ''sangs rgyas gyi khams'') is thought also to be ''*buddhadhātu'', exploiting an alternate sense of ''dhātu'' to mean “element” or “raw material.” Thus, by a play on the word ''dhātu'', the focus of cultic activity is shifted from the remnant of past, physical buddhahood in the external world (''dhātu'' [relic]) to a nascent, future buddhahood within the sentient being itself (''dhātu'' [element, raw material]). This hypothesis is among several that have displaced A. Hirakawa’s (1963) hypothesis that the Mahāyāna began as a lay movement centered on the worship of Buddha relics in stūpas (see also Sasaki, 1999) and constitutes an attempt to provide a more accurate account of the relation between nascent Mahāyāna movements and the cult of the Buddha’s relics. The ''Mahāparinirvāṇamahāsūtra'' (again, excepting extra parts found in the Dharmakṣema translation) can be divided into two main chronological strata. The earliest layer reflects the practices and ideas of itinerant dharma preachers, who were semimonastic and engaged in frequent pilgrimages to stūpas through dangerous regions, accompanied by laypeople who did not observe the traditional five precepts and armed themselves to protect the preacher. In Shimoda Masahiro’s view, this layer is apparently opposed to relic worship and proposes that the Buddha’s dharmakāya is adamantine (''vajrakāya''; see Radich, 2011a); it also propounds the eternity of the Buddha, the docetic view of the ''parinirvāṇa'', and the aforementioned four inversions (eternity, bliss, self, and purity); it separately propounds the idea that the Tathāgata is “self ” (''ātman''). Only in the second layer does the term bodhisattva come to be used for proponents of the ''Mahāparinirvāṇamahāsūtra''. Moreover, with few exceptions, ''tathāgatagarbha'' doctrine is only introduced in this second layer, which also propounds the idea that the true teachings are secret, types of ''samādhi'' (meditative states), docetism (''lokānuvartanā''; “conformity with the world”), the three jewels (the Buddha, the dharma, and the saṅgha, taken as “refuges”), and criticism of ''śrāvakas'' (adherents of “mainstream,” non-Mahāyāna doctrine); mentions ''sūtras'' as written books (as opposed to oral teachings); and teaches about ''icchantikas'', beings who are forever unable to attain buddhahood. Shimoda Masahiro also sees here a renewed rigor in monastic discipline, corresponding to a shift to sedentary cenobiticism, linked to a new concern for the purity of the saṅgha, and vehement criticism of corrupt monks. The later very important and influential ban on eating meat also appears here. As mentioned earlier, Dharmakṣema’s version of the ''Mahāparinirvāṇamahāsūtra'' is much longer than the other independent versions. Yijing (義淨; 635–713 ce) searched in India and Southeast Asia for Sanskrit texts corresponding to this large unique portion, without success (T. 2066 [LI] 4a8–12). Modern scholarship has paid surprisingly little attention to the question of the origin of the remaining unique three quarters of Dharmakṣema’s text (but see Chen, 2004; Hodge, 2010; 2012). However, it is clear that authors of parts of it must have known Indic texts otherwise unknown in China (Radich, 2011b, 49–50, 160–163; Granoff, 2012). These unique portions of Dharmakṣema’s text played a key role in the massive impact of the ''Mahāparinirvāṇamahāsūtra'' on Chinese Buddhism, including the controversy surrounding the ''icchantika'' doctrine, in which the important cleric Daosheng (道生; 355–434 ce) played a celebrated role. (Source: Radich, Michael. "Tathāgatagarbha Scriptures." In Vol. 1, ''Brill's Encyclopedia of Buddhism: Literature and Languages'', edited by Jonathan A. Silk, Oskar von Hinüber, and Vincent Eltschinger, 264-66. Leiden: Brill, 2015.)
འཕགས་པ་ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ་ཆེན་པོ་ཐེག་པ་ཆེན་པོའི་མདོ་འདི་ནི། ཐེག་པ་ཐུན་མོང་བའི་མྱ་ངན་ལས་འདས་པའི་མདོ་མིན་པར་ཐེག་པ་ཆེན་པོའི་དོན་དུ་མ་སྟོན་པའི་མདོ་ཆེ་བ་ཞིག་སྟེ། འདི་ཉིད་རྒྱ་ནག་སྐད་དུ་འགྱུར་ནས་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་བསྟན་པའི་མདོ་གལ་ཅན་ཞིག་ཏུ་བཟུང་བ་དང་། བོད་སྐད་དུ་རྒྱ་གར་དང་རྒྱ་ནག་གི་སྐད་གཉིས་ཀ་ནས་འགྱུར་ཡོད་ཅིང་། དེའི་བསྟན་དོན་སངས་རྒྱས་མྱ་ངན་ལས་འདས་ཉེ་བ་ན། འགྲོ་བ་མང་དུ་འཛོམས་ནས་མཆོད་པ་ཕུལ་ཡང་ཐུབ་པས་དགེ་བསྙེན་ཅུན་དའི་མཆོད་པ་བཞེས་ནས། སློབ་ཚོགས་ལ་ཆོས་གསུངས་པ་སྟེ། ཐེག་པ་ཆེན་པོའི་རྣམ་གཞག་དེ་བཞིན་གཤེགས་པའི་ཁམས་དང་། ཆོས་ཀྱི་སྐུ་རྟག་བདེ་གཙང་བདག་གི་རང་བཞིན་ཡིན་པ་དང་། བདག་མེད་པ་དང་བདག་ཡོད་པར་སྟོན་པའི་དོན་དང་། དེ་བཞིན་གཤེགས་པའི་ཁམས་དེ་གློ་བུར་གྱི་སྒྲིབ་མས་བསྒྲིབས་ནས་ཡོད་པ་དང་། ཡོན་ཏན་རྣམས་རང་ཆས་སུ་མེད་པ་དང་། སེམས་ཅན་ཐམས་ཅད་སངས་རྒྱས་བསྒྲུབ་ནུས་པ་སོགས་བསྟན་ཡོད་པ་ཡིན།
ārya-mahāparinirvāṇa-nāma-mahāyāna-sūtra;'phags pa yongs su mya ngan las 'das pa chen po theg pa chen po'i mdo;'phags pa yongs su mya ngan las 'das pa chen po'i mdo chen po;'phags pa yongs su mya ngan las 'das pa chen po'i mdo;大般泥洹經;Dabannihuan jing;महापरिनिर्वाणसूत्र;Mahāparinirvāṇasūtra;འཕགས་པ་ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ་ཆེན་པོ་ཐེག་པ་ཆེན་པོའི་མདོ།;Texts/Mahāparinirvāṇasūtra
Buddhabhadra; Devacandra; Dge ba'i blo gros; Dharmakṣema; Wang phab zhun; Rgya mtsho'i sde; Jinamitra; Jñānagarbha; Kamalagupta; Faxian; Xie Lingyun; Huiyan; Huiguan
Mahāparinirvāṇasūtra;'phags pa yongs su mya ngan las 'das pa chen po theg pa chen po'i mdo;'phags pa yongs su mya ngan las 'das pa chen po'i mdo chen po;'phags pa yongs su mya ngan las 'das pa chen po'i mdo;大般泥洹經;महापरिनिर्वाणसूत्र;འཕགས་པ་ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ་ཆེན་པོ་ཐེག་པ་ཆེན་པོའི་མདོ།
'phags pa yongs su mya ngan las 'das pa chen po theg pa chen po'i mdo
'phags pa yongs su mya ngan las 'das pa chen po'i mdo chen po
'phags pa yongs su mya ngan las 'das pa chen po'i mdo
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The Mahāparinirvāṇa-mahāsūtra and the Emergence of Tathāgatagarbha Doctrine
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Articles/A Study of the Early-Stage Translations of Foxing 佛性 in Chinese Buddhism: The Da Banniepan Jing 大般涅槃經 Trans. Dharmakṣema and the Da Fangdeng Rulaizang Jing 大方等如來藏經 Trans. Buddhabhadra
A Study of the Early-Stage Translations of Foxing 佛性 in Chinese Buddhism: The Da Banniepan Jing 大般涅槃經 Trans. Dharmakṣema and the Da Fangdeng Rulaizang Jing 大方等如來藏經 Trans. Buddhabhadra
Articles/A Syntactic Analysis of the Term Tathāgatagarbha in Sanskrit Fragments and Multiple Meanings of Garbha in the Mahāparinirvāṇamahāsūtra
A Syntactic Analysis of the Term Tathāgatagarbha in Sanskrit Fragments and Multiple Meanings of Garbha in the Mahāparinirvāṇamahāsūtra
Books/Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices
Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices
Articles/All Buddhas and All Living Beings Are Just This One Mind
All Buddhas and All Living Beings Are Just This One Mind
Articles/Buddha-Nature in Early Chan and Japanese Zen by Rev. Kokyo Henkel: Conversations on Buddha-Nature
Buddha-Nature in Early Chan and Japanese Zen by Rev. Kokyo Henkel: Conversations on Buddha-Nature
Media/Buddha-Nature in the Mahāparinirvāṇasūtra by Peter Alan Roberts
Buddha-Nature in the Mahāparinirvāṇasūtra by Peter Alan Roberts
Articles/Buddhadhātu, Tathāgatadhātu and Tathāgatagarbha in the Mahāparinirvāṇa-mahāsūtra
Buddhadhātu, Tathāgatadhātu and Tathāgatagarbha in the Mahāparinirvāṇa-mahāsūtra
Media/Christopher V. Jones at the 2019 Tathāgatagarbha Symposium
Christopher V. Jones at the 2019 Tathāgatagarbha Symposium
Books/Collected Papers on the Tathāgatagarbha Doctrine
Collected Papers on the Tathāgatagarbha Doctrine
Articles/Glimpses of Buddhanature: Simple and Real (Grainzvolt 2023)
Glimpses of Buddhanature: Simple and Real (Grainzvolt 2023)
Books/Mahāparinirvāṇa-mahāsūtra and the Emergence of Tathāgatagarbha Doctrine
Mahāparinirvāṇa-mahāsūtra and the Emergence of Tathāgatagarbha Doctrine
Media/Michael Zimmermann at the 2019 Tathāgatagarbha Symposium
Michael Zimmermann at the 2019 Tathāgatagarbha Symposium
Articles/Nehangyō kyōtengun ni okeru kū to jitsuzai
Nehangyō kyōtengun ni okeru kū to jitsuzai
Articles/On the Eschatology of the Mahāparinirvāṇa Sūtra and Related Matters
On the Eschatology of the Mahāparinirvāṇa Sūtra and Related Matters
Media/On the Roots of Tathāgatagarbha and His Position on the Concept by Venerable Dhammadipa
On the Roots of Tathāgatagarbha and His Position on the Concept by Venerable Dhammadipa
Articles/Reading the Writing on the Wall: "Sengchou's" Cave at Xiaonanhai, Early Chinese Buddhist Meditation, and Unique Portions of *Dharmakṣema's Mahāparinirvāṇamahāsūtra
Reading the Writing on the Wall: "Sengchou's" Cave at Xiaonanhai, Early Chinese Buddhist Meditation, and Unique Portions of *Dharmakṣema's Mahāparinirvāṇamahāsūtra
Articles/Reconsidering the "Essence" of Indian Buddha-Nature Literature
Reconsidering the "Essence" of Indian Buddha-Nature Literature
Media/Rev. Kokyo Henkel: Sources of Buddha-Nature Teachings in the Zen Tradition
Rev. Kokyo Henkel: Sources of Buddha-Nature Teachings in the Zen Tradition
Media/Shadows of a Former Self: The "True Self" Taught by the Tathāgatagarbha Literature
Shadows of a Former Self: The "True Self" Taught by the Tathāgatagarbha Literature
Articles/Stephen Hodge Translates (The Mahāyāna Mahāparnirvāṇa-Sūtra)
Stephen Hodge Translates (The Mahāyāna Mahāparnirvāṇa-Sūtra)
Articles/T'ien-t'ai Chih'i's Concept of Threefold Buddha Nature-A Synergy of Reality, Wisdom, and Practice
T'ien-t'ai Chih'i's Concept of Threefold Buddha Nature-A Synergy of Reality, Wisdom, and Practice
Articles/Tathāgatagarbaḥ Sarvasattvānāṃ: A Hypothetical Interpretation of a Declarative Formula in the Mahāparinirvāṇamahāsūtra
Tathāgatagarbaḥ Sarvasattvānāṃ: A Hypothetical Interpretation of a Declarative Formula in the Mahāparinirvāṇamahāsūtra
Articles/Tathāgatagarbha and Ātman: Self Where There Is No-Self
Tathāgatagarbha and Ātman: Self Where There Is No-Self
Articles/Teachings on Not-Self and True Self in the Mahāparinirvāṇa Sūtra by Kokyo Henkel
Teachings on Not-Self and True Self in the Mahāparinirvāṇa Sūtra by Kokyo Henkel
Articles/Textual History of the Mahāyāna-Mahāparinirvāṇa-Sūtra by Stephen Hodge
Textual History of the Mahāyāna-Mahāparinirvāṇa-Sūtra by Stephen Hodge
Articles/The Doctrine of the Buddha-Nature in the Mahāyāna Mahāparinirvāṇa-Sūtra
The Doctrine of the Buddha-Nature in the Mahāyāna Mahāparinirvāṇa-Sūtra
Articles/The Impact of the Nirvana Sutra in China
The Impact of the Nirvana Sutra in China
Books/The Liberation of Matter: Examining Jingxi Zhanran’s Philosophy of the Buddha-Nature of Insentient Beings in Tiantai Buddhism
The Liberation of Matter: Examining Jingxi Zhanran’s Philosophy of the Buddha-Nature of Insentient Beings in Tiantai Buddhism
Books/The Mahayana Mahaparinirvana Sutra
Articles/The Mahāparinirvāṇa-Mahāsūtra and the Emergence of Tathāgatagarbha Doctrine-Review by Lee
The Mahāparinirvāṇa-Mahāsūtra and the Emergence of Tathāgatagarbha Doctrine-Review by Lee
Articles/The Mahāparinirvāṇa-Sūtra and Its Earliest Interpreters in China: Two Prefaces by Tao-lang and Tao-sheng
The Mahāparinirvāṇa-Sūtra and Its Earliest Interpreters in China: Two Prefaces by Tao-lang and Tao-sheng
Articles/The Mahāyāna Mahāparinirvāṇa-Sūtra: The Text and Its Transmission
The Mahāyāna Mahāparinirvāṇa-Sūtra: The Text and Its Transmission
Articles/The Problem of the Icchantika in the Mahāyāna Mahāparinirvaṇa Sūtra
The Problem of the Icchantika in the Mahāyāna Mahāparinirvaṇa Sūtra
Articles/The Soul of Chinese Buddhism: Buddha-Nature and Universal Awakening; The Rise of Chinese Buddhist Humanism
The Soul of Chinese Buddhism: Buddha-Nature and Universal Awakening; The Rise of Chinese Buddhist Humanism
Articles/The Sutra on the Wisdom Stored in the Ocean of Buddha-Nature
The Sutra on the Wisdom Stored in the Ocean of Buddha-Nature
Articles/The Tathāgatagarbha Theory in the Mahāparinirvāṇa-sūtra
The Tathāgatagarbha Theory in the Mahāparinirvāṇa-sūtra
Books/The Zen Master Dōgen’s Understanding of the Buddha-Nature in Light of the Historical Development of the Buddha-Nature Concept in India, China, and Japan
The Zen Master Dōgen’s Understanding of the Buddha-Nature in Light of the Historical Development of the Buddha-Nature Concept in India, China, and Japan
Books/Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra
Thought of Buddha Nature as Depicted in the Laṅkāvatārasūtra
Articles/Wǒnhyo's Conception of Buddha-Nature in the Thematic Essential of the Mahāparinirvāṇa-sūtra
Wǒnhyo's Conception of Buddha-Nature in the Thematic Essential of the Mahāparinirvāṇa-sūtra
Media/David Germano: On the Aesthetics of Dzogchen and the Vajra as a Metaphor for Buddha-Nature
David Germano: On the Aesthetics of Dzogchen and the Vajra as a Metaphor for Buddha-Nature
Media/David Higgins at the 2019 Tathāgatagarbha Symposium
David Higgins at the 2019 Tathāgatagarbha Symposium
Media/Kazuo Kano at the 2019 Tathāgatagarbha Symposium
Kazuo Kano at the 2019 Tathāgatagarbha Symposium
Media/Michael Sheehy at the 2019 Tathāgatagarbha Symposium
Michael Sheehy at the 2019 Tathāgatagarbha Symposium
Media/Rev. Kokyo Henkel: On the Various Early Influences on the Formation of the Zen Tradition
Rev. Kokyo Henkel: On the Various Early Influences on the Formation of the Zen Tradition
Media/Sina Joos at the 2019 Tathāgatagarbha Symposium
Sina Joos at the 2019 Tathāgatagarbha Symposium
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