Dzogchen

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Topic: Dzogchen

Books

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
Buddhahood Without Meditation
Buddhahood Without Meditation, widely known by its subtitle, Nang-jang (Refining Apparent Phenomena), presents the view of the Great Perfection through the approach known as t'hreg-chhod (cutting through solidity). It is a direct transmission so powerful that just hearing it read aloud ensures that the listener will escape the suffering of cyclic existence. The nineteenth-century master Dudjom Lingpa received these teachings in visionary dialogue with fourteen enlightened beings, including Avalokiteshvara, Vajrapani, Longchenpa, and Saraha.

The Dudjom lineage, based on the terma, or hidden treasures, revealed by Dudjom Lingpa and his immediate rebirth, His Holiness Dudjom Rinpoche (1904–1987), late head of the Nyingma school of Buddhism, is one of the principal modern lineages of Dzogchen transmission.

This new paperback edition includes the Tibetan text as edited by H.H. Dudjom Rinpoche and features an expanded glossary that incorporates equivalent English terms of present-day teachers and translators of Dzogchen. (Source: Back Cover)
Barron, Richard, and Susanne Fairclough, trans. Buddhahood Without Meditation: A Visionary Account Known as Refining One's Perception (Nang-jang). By Dudjom Lingpa (bdud 'joms gling pa). Junction City, CA: Padma Publishing, 2006. Reprint of revised edition, 2002. First edition 1994.
Book
Carefree Dignity
In this book I will outline ground, path and fruition in the hope of helping you gain some understanding about your basic nature, your own mind. This nature of mind is always present, and it can be called different names: the natural state, the basic nature, the real condition, the enlightened essence, or buddha-nature. This basic nature is what is meant by ground.
      Path is a state of confusion which is not recognizing this ground, our basic state, to be as it is. Conceptual mind and time are both present during the path. But when your mind is pure, free of these, that is called fruition, and that is what is to be attained. To reiterate, confusion is called path. This confusion can be cleared up. There are three methods to clarify confusion: view, meditation and conduct. By means of the view, meditation and conduct we reveal what is already present. Slowly and gradually, we uncover more and more of the basic state. This process is what I will try to explain. (Tsoknyi Rinpoche, chapter 1, 20–21)
Tsoknyi Rinpoche. Carefree Dignity: Discourses on Training in the Nature of Mind by Drubwang Tsoknyi Rinpoche. Compiled and translated by Erik Pema Kunsang and Marcia Binder Schmidt. Edited by Kerry Moran. Hong Kong: Rangjung Yeshe Publications, 1998. https://archive.org/details/carefreedignitydiscoursesontraininginthenatureofmindbytsoknyirinpocheed.keerrymoranrupaco._107_f.
Book
Dusting Off Your Buddha Nature
Dusting Off Your Buddha Nature derives principally from a series of Dharma teachings given in Italy on the Dzogchen Namchö Cycle of Ngöndro, known as "Buddha in the Palm of Your Hand." As taught in the Palyul lineage of the Nyingma sect of Tibetan Buddhism, these teachings include the Ten Steps to Buddhahood, the Four Thoughts that Turn the Mind Toward Dharma, the Four Uncommon Preliminary Practices of Refuge/Bodhicitta, Mandala, Vajrasattva, and Guru Yoga, as well as the supplemental practices of Phowa and Kusali Chod. The work culminates in a teaching on the dangers of skipping these preliminary practices, lest the Vajrayana practitioner misconstrue the higher teachings of Dzogchen and inadvertently "turn the medicine into poison." The key to understanding the higher teachings, explains Khenpo Norgay, is to "dust off" your Buddha Nature through these purification practices. As a bonus, a guided practice of the long Guru Yoga is appended for those new to Palyul practices. (Source: Back Cover)
Norgay, Tenzin. Dusting Off Your Buddha Nature: The Purpose of the Dzogchen Preliminaries. Pensacola, FL: Reallusion Productions, 2014.
Book
Entering the Way of the Great Vehicle
Rongzom Chökyi Zangpo wrote this treatise in the eleventh century during the renaissance of Buddhism in Tibet that was spurred by the influx of new translations of Indian Buddhist texts, tantras, and esoteric transmissions from India. For political and religious reasons, adherents of the “new schools” of Tibetan Buddhism fostered by these new translations cast the older tradition of lineages and transmissions as impure and decadent. Rongzompa composed the work translated here in order to clearly and definitively articulate how Dzogchen was very much in line with the wide variety of sutric and tantric teachings espoused by all the Tibetan schools. Using the kinds of philosophic and linguistic analyses favored by the new schools, he demonstrates that the Great Perfection is indeed the culmination and maturation of the Mahāyāna, the Great Vehicle. The central topic of the work is the notion of illusory appearance, for when one realizes deeply that all appearances are illusory, one realizes also that all appearances are in that respect equal. The realization of the equality of all phenomena is said to be the Great Perfection approach to the path, which frees one from both grasping at and rejecting appearances. However, for those unable to remain effortlessly within the natural state, in the final chapter Rongzompa also describes how paths with effort are included in the Great Perfection approach. (Source: Shambhala Publications)
Sur, Dominic, trans. Entering the Way of the Great Vehicle: Dzogchen as the Culmination of the Mahāyāna. By Rongzom Chökyi Zangpo (rong zom chos kyi bzang po). Boulder, CO: Snow Lion Publications, 2017.
Book
Finding Rest in the Nature of the Mind
Longchenpa’s classic Buddhist manual for attaining liberation teaches us how to familiarize ourselves with our most basic nature—the clear, pristine, and aware mind. Written in the fourteenth century, this text is the first volume of Longchenpa’s Trilogy of Rest, a work of the Tibetan Dzogchen tradition. This profound and comprehensive presentation of the Buddhist view and path combines the scholastic expository method with direct pith instructions designed for yogi practitioners.

This first part of the Trilogy of Rest sets the foundation for the following two volumes: Finding Rest in Meditation, which focuses on Tibetan Buddhist meditation practice, and Finding Rest in Illusion, which focuses on post-meditation yogic conduct. The Padmakara Translation Group has provided us with a clear and fluid new translation to Finding Rest in the Nature of the Mind along with selections from its autocommentary, The Great Chariot, which will serve as a genuine aid to study and meditation.

Here, we find essential instructions on the need to turn away from materialism, how to find a qualified guide, how to develop boundless compassion for all beings, along with the view of tantra and associated meditation techniques. The work culminates with pointing out the result of practice as presented from the Dzogchen perspective, providing us with all the tools necessary to traverse the Tibetan Buddhist path of finding rest.

Shambhala Publications
Fletcher, Wulstan, and Helena Blankleder (Padmakara Translation Group), trans. Finding Rest in the Nature of the Mind. Volume 1 of The Trilogy of Rest. By Longchenpa (klong chen rab 'byams pa dri med 'od zer). Boulder, CO: Shambhala Publications, 2017.
Book
From Reductionism to Creativity
Writing in the language of the new sciences, Herbert Guenther traces the evolution of Buddhist views on cognition and points to their relevance in the contemporary world. The history of Buddhist thought is a unique example of the interplay between reductionism and creativity, between conservatism and innovation, and it is the author's purpose to examine the interaction between these complementary movements. Of decisive importance in this context is the idea of "mind," which Buddhism recognized early on as a process rather than a thing. This recognition marked the transition from structure-oriented thinking to a vigorous process-oriented thinking, which climaxed in the holistic movement known as rDzogs-chen. Based on original texts in the Pali, Tibetan, and Sanskrit languages, the book develops the Buddhist ideas out of the context in which they originated. (Source: Shambhala Publications)
Guenther, Herbert V. From Reductionism to Creativity: rDzogs-chen and the New Sciences of Mind. Boston: Shambhala Publications, 1989.
Book
Jamgön Mipam: His Life and Teachings
Jamgön Mipam (1846-1912) is one of the most extraordinary figures in the history of Tibet. Monk, mystic, and brilliant philosopher, he shaped the trajectory of Tibetan Buddhism's Nyingma school. This introduction provides a most concise entrée to this great luminary's life and work. The first section gives a general context for understanding Mipam's life. Part Two gives an overview of Mipam's interpretation of Buddhism, examining his major themes, and devoting particular attention to his articulation of the Buddhist conception of emptiness. Part Three presents a representative sampling of Mipam's writings. (Source: Shambhala Publications)
Duckworth, Douglas S. Jamgön Mipham: His Life and Teachings. Boston: Shambhala Publications, 2011.
Book
Lion of Speech
A traditional biography on the life of Mipham Rinpoche—one of the greatest 19th-century masters—from Dilgo Khyentse Rinpoche—one of the greatest 20th–century masters.

Lion of Speech: The Life of Mipham Rinpoche offers a translation of Dilgo Khyentse Rinpoche’s biography of Mipham Rinpoche, left behind in Tibet when Khyentse Rinpoche went into exile in 1959 and lost for eighty years before its discovery by an extraordinary stroke of good fortune. The biography is written as a traditional namthar, an account of the “life and liberation” of a man who is widely considered to be among the greatest scholars and accomplished masters in the history of Tibetan Buddhism. One of the striking features of Khyentse Rinpoche’s account is that it downplays the “miraculous” aspects of Mipham’s life and activities—perhaps as a means of bringing into sharper focus the effect that Mipham had on his contemporaries as a spiritual master, scholar, and teacher.

The second half of the book offers selected translations of Mipham Rinpoche’s works that provide readers with a taste of his enormous and extremely varied output. The translations are from his works on Madhyamaka, buddha-nature, tantra, and the Great Perfection. Some are new translations and some are striking passages from works that have already been published, including passages from Guide to the Wheel of Analytical Meditation, The Adornment of the Middle Way, The Wisdom Chapter, The Lion’s Roar, and White Lotus. (Source: Shambhala Publications)
Fletcher, Wulstan, and Helena Blankleder (Padmakara Translation Group), trans. Lion of Speech: The Life of Mipham Rinpoche. By Dilgo Khyentse Rinpoche. Boulder, CO: Shambhala Publications, 2020.
Book
Mind in Comfort and Ease
The Dalai Lama delves deep into the teaching of the Great Perfection, or Dzogchen. His enthusiasm and admiration for this profound tradition shine through as he comments on an important work by the great Dzogchen master Longchen Rabjam, Finding Comfort and Ease in Meditation on the Great Perfection. This teaching, with its remarkable breadth and richness, was originally given to an audience of ten thousand in France in 2000, and this book perfectly captures the majesty of the occasion. As Sogyal Rinpoche, the Dalai Lama’s host for the occasion, said, "All of us were moved by the depth, relevance, and accessibility of these teachings; there were those who said that they were among the most remarkable they had ever heard him give. To receive these teachings from him was the opportunity of a lifetime." (Source: Wisdom Publications)
Dalai Lama, 14th. Mind in Comfort in Ease: The Vision of Enlightenment in the Great Perfection. Translated by Matthieu Ricard, Richard Barron, and Adam Pearcey. Boston: Wisdom Publications, 2007.
Book
Mipam on Buddha-Nature
A comprehensive overview of Tibetan Buddhist thinker Mipam’s work on emptiness and Buddha-nature.



Mipam ( 'ju mi pham rgya mtsho, 1846–1912) is one of the most prolific thinkers in the history of Tibet and is a key figure in the Nyingma tradition of Buddhism. His works continue to be widely studied in the Tibetan cultural region and beyond. This book provides an in-depth account of Mipam’s view, drawing on a wide range of his works and offering several new translations. Douglas S. Duckworth shows how a dialectic of presence and absence permeates Mipam’s writings on the Middle Way and Buddha-nature.

Arguably the most important doctrine in Buddhism, Buddha-nature is, for Mipam, equivalent to the true meaning of emptiness; it is the ground of all and the common ground shared by sentient beings and Buddhas. This ground is the foundation of the path and inseparable from the goal of Buddhahood. Duckworth probes deeply into Mipam’s writings on Buddha-nature to illuminate its central place in a dynamic Buddhist philosophy. (Source: SUNY Press)
Duckworth, Douglas S. Mipam on Buddha-Nature: The Ground of the Nyingma Tradition. Albany: State University of New York Press, 2008. http://promienie.net/images/dharma/books/mipham_buddha-nature.pdf.
Book
Natural Great Perfection (1995)
Dzogchen is the consummate practice of Tibetan Buddhism. A pure awareness practice applicable to any circumstance and readily integrated into modern life, Dzogchen directly introduces us to the inherent freedom, purity, and perfection of being that is our true nature. Natural Great Perfection is an inspiring collection of teachings providing the deepest possible insight into the practice of the Dzogchen path. The teachings are followed by a collection of spontaneous vajra songs composed in the tradition of Milarepa as the delightful play of wisdom consciousness. (Source: Shambhala Publications)
Nyoshul Khenpo and Lama Surya Das. Natural Great Perfection: Dzogchen Teachings and Vajra Songs. Ithaca, NY: Snow Lion Publications, 1995.
Book
Refining Our Perception of Reality
Dakini Sukha Vajra, widely known as Sera Khandro, wrote this commentary of an account by the great Dudjom Lingpa of visions he had of enlightened beings and the teachings he received from them regarding our perception of reality.

This book contains four Tibetan texts in translation. First, The Excellent Path to Liberation explains how to give our attention to the teachings, and how to ground our spiritual practice in harmonious relationships with others and the world at large. Second, Dudjom Lingpa’s account of his visionary journey, Enlightenment without Meditation, teaches by example that as practitioners we should ask ourselves sincere questions concerning our perception of reality, and that we should not be content with superficial answers.

In the third book, Sera Khandro’s commentary, she presents Dudjom Lingpa’s work within two frameworks. She first clarifies the view on which the spiritual path is founded, the path of meditation; the ensuing conduct that reflects and enriches meditative experience; and the path’s result—awakening and enlightenment. Next she illuminates the subtleties of the great perfection view, the four tantric bonds: nonexistence, a single nature, pervasive insubstantial evenness, and spontaneous presence.

Source: Shambhala Publications
Zangpo, Ngawang (Hugh Leslie Thompson), trans. Refining Our Perception of Reality: Sera Khandro's Commentary on Dudjom Lingpa's Account of His Visionary Journey. Boston: Snow Lion Publications, 2013.
Book
Saṃsāra, Nirvāṇa, and Buddha Nature
This is the third volume in the Dalai Lama’s definitive and comprehensive series on the stages of the Buddhist path.
Dalai Lama, 14th, and Thubten Chodron. Saṃsāra, Nirvāṇa, and Buddha Nature. Library of Wisdom and Compassion 3. Somerville, MA: Wisdom Publications, 2018.
Book
The Life of Shabkar (2001)
The Life of Shabkar has long been recognized by Tibetans as one of the masterworks of their religious heritage. Shabkar Tsogdruk Rangdrol devoted himself to many years of meditation in solitary retreat after his inspired youth and early training in the province of Amdo under the guidance of several extraordinary Buddhist masters. With determination and courage, he mastered the highest and most esoteric practices of the Tibetan tradition of the Great Perfection. He then wandered far and wide over the Himalayan region expressing his realization. Shabkar's autobiography vividly reflects the values and visionary imagery of Tibetan Buddhism, as well as the social and cultural life of early nineteenth-century Tibet. (Source: Shambhala Publications)
Ricard, Matthieu, Jakob Leschly, Erik Schmidt, Marilyn Silverstone, and Lodrö Palmo, trans. The Life of Shabkar: The Autobiography of a Tibetan Yogin. By Shabkar Tsokdruk Rangdrol (zhabs dkar tshogs drug rang grol). Edited by Constance Wilkinson, with Michal Abrams and other members of the Padmakara Translation Group. Ithaca, NY: Snow Lion Publications, 2001.
Book
The Other Emptiness: Rethinking the Zhentong Buddhist Discourse in Tibet
This book brings together perspectives of leading international Tibetan studies scholars on the subject of zhentong or “other-emptiness.” Defined as the emptiness of everything other than the continuous luminous awareness that is one’s own enlightened nature, this distinctive philosophical and contemplative presentation of emptiness is quite different from rangtong—emptiness that lacks independent existence, which has had a strong influence on the dissemination of Buddhist philosophy in the West. Important topics are addressed, including the history, literature, and philosophy of emptiness that have contributed to zhentong thinking in Tibet from the thirteenth century until today. The contributors examine a wide range of views on zhentong from each of the major orders of Tibetan Buddhism, highlighting the key Tibetan thinkers in the zhentong philosophical tradition. Also discussed are the early formulations of buddhanature, interpretations of cosmic time, polemical debates about emptiness in Tibet, the zhentong view of contemplation, and creative innovations of thought in Tibetan Buddhism. Highly accessible and informative, this book can be used as a scholarly resource as well as a textbook for teaching graduate and undergraduate courses on Buddhist philosophy. (Source: SUNY Press)
Sheehy, Michael R., and Klaus-Dieter Mathes, eds. The Other Emptiness: Rethinking the Zhentong Buddhist Discourse in Tibet. Albany: State University of New York Press, 2019.
Book
Treasury of Precious Qualities: Book One (2010)
This book is a translation of the first part of Jigme Lingpa's Treasury of Precious Qualities, which in a slender volume of elegant verses sets out briefly but comprehensively the Buddhist path according to the Nyingma school. The concision of the root text and its use of elaborate poetic language, rich in metaphor, require extensive explanation, amply supplied here by the commentary of Kangyur Rinpoche. The present volume lays out the teachings of the sutras in gradual stages according to the traditional three levels, or scopes, of spiritual endeavor. It begins with essential teachings on impermanence, karma, and ethics. Then, from the Hinayana standpoint, it describes the essential Buddhist teachings of the four noble truths and the twelve links of dependent arising. Moving on, finally, to the Mahayana perspective, it expounds fully the teachings on bodhichitta and the path of the six paramitas, and gives an unusually detailed exposition of Buddhist vows. (Source: Shambhala Publications)
Fletcher, Wulstan, and Helena Blankleder (Padmakara Translation Group), trans. Treasury of Precious Qualities: The Rain of Joy; Book One. By Jigme Lingpa ('jigs med gling pa). With The Quintessence of the Three Paths, a commentary by Longchen Yeshe Dorje, Kangyur Rinpoche (klong chen ye shes rdo rje, bka' 'gyur rin po che). Boston: Shambhala Publications, 2010.
Book
Treasury of Precious Qualities: Book Two
This second and concluding volume of Jigme Lingpa’s classic Treasury of Precious Qualities is presented together with a detailed commentary by Kangyur Rinpoche. Composed in the form of a lamrim, or presentation of the stages of the path, the first volume set out the teachings of the sutras. The present volume continues this same structure and is a general description of the tantra teachings followed by an exposition of the Great Perfection, which in the Nyingma School of Tibetan Buddhism is regarded as the summit of all vehicles and the final stage of the path of spiritual training. The section on the tantras is a compendious presentation of all important issues: lineage, empowerment, the generation and perfection stages, and samaya. The section on the Great Perfection is arranged according to the classification of Ground, Path, and Result and gives an extremely clear introduction to the doctrinal background that underpins the practice of this unique system. (Source Accessed Nov 9, 2020)
Fletcher, Wulstan, and Helena Blankleder (Padmakara Translation Group), trans. Treasury of Precious Qualities: The Rain of Joy; Book Two: Vajrayana and the Great Perfection. By Jigme Lingpa ('jigs med gling pa). With The Quintessence of the Three Paths, a commentary by Longchen Yeshe Dorje, Kangyur Rinpoche (klong chen ye shes rdo rje, bka' 'gyur rin po che). Boston: Shambhala Publications, 2013.

Articles

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
*Bodhigarbha: Preliminary Notes on an Early Dzokchen Family of Buddha-Nature Concepts
It has recently been alleged by scholars of the Tibetan "Ancient" (rnying ma) tradition that although buddha-nature theory was well known in Tibet from as early as the eighth century, it played quite an insignificant role in early Nyingma exegesis.[1] I intend in this chapter to challenge this assertion by demonstrating that buddha-nature concepts played a highly significant part in Dzokchen thought during the so-called early diffusion (snga dar) period, albeit mostly in the form of autochthonous *bodhigarbha (byang chub snying po) or bodhi-nature concepts rather than their well-known Indian counterpart tathāgatagarbha[2] (de bzhin gshegs pa'i snying po), as well as the as yet unattested but virtually synonymous *sugatagarbha[3] (bde bar gshegs pa'i snying po), which are both usually translated as buddha-nature. Although this family of terms is widespread in preclassical Dzokchen exegesis and therefore of inestimable importance for understanding the early development of buddha-nature theories in Tibet, it has hitherto received no attention in contemporary Buddhist studies. In determining the reasons for the obvious predilection for this indigenous family of buddha-nature concepts from the eighth to eleventh centuries, my aim is to clarify how bodhi-nature was understood by early Dzokchen authors, why it was distinguished from mainstream Mahāyāna-based buddha-nature concepts, and how it eventually became overshadowed by these latter during the classical period (13th–14th c.) as Indian non-tantric buddha-nature theories and controversies took center stage.[4] It is hoped that this short survey of Dzokchen bodhi-nature ideas and their cultural milieu will fill some gaps in our still fragmentary understanding of the origins of Tathāgatagarbha theory in Tibet. At the very least, it will show that a decidedly affirmative indigenous current of buddha-nature teachings flourished in Tibet several centuries prior to the ascendancy of the New (gsar ma) traditions and their polemically heated debates over rangtong (rang stong) and zhentong (gzhan stong) interpretations of buddha-nature. (Higgins, "*Bodhigarbha," 29)
Notes
  1. Wangchuk, "rÑiṅ-ma Interpretations" 179. "Yet even though the [buddha-nature] theory has certainly been present from early times in the rÑiṅ-ma literature, it seems to have played quite an insignificant role and never gained prominence or an independent status, in the way it was conceived, for instance, in the Tathāgatagarbhasūtra" This conclusion is repeated by Almogi, Rong-zom-pa's Discourse on Buddhology 160.
  2. For a detailed discussion of the term buddha-nature, see Zimmermann 2002, 39-40.
  3. Although *sugatagarbha is not attested in Sanskrit (see Seyfort Ruegg, Traite du tathagatagarbha 68), Wangchuk, "rÑiṅ-ma Interpretations" 178 and n. 21, points out (on the basis of references provided to him by Kazuo Kano) that "the term bde gśegs sñiṅ po does occur in the Tibetan translations of the Aṅgulimālīyasūtra (P fol. 174a5; D fol. 166b2: bde gśegs sñiṅ po theg pa che las skyes) and Ghanavyūhasūtra (P fol. 62b 1; D fol. 55b 1: bde gśegs sñiṅ po dge ba'aṅ de; cf., however, Taisho 747a7) for which the Sanskrit is not extant." We may add that the term bde [bar] gshegs [pa'i] snying po occurs in a large number of Tibetan translations of Indian works. A search of the Derge Bka' 'gyur and Bstan 'gyur canons using the contraction bde gshegs snying po turned up occurrences in the following sūtras in addition to those mentioned earlier: Bhadrakalpika (D 94), Sūtrasammucayabhāṣtaratnālokālaṃkāra (D 3935), Laṅkāvatāravṛttitathāgatahṛdayālaṃkāra (D 4031), and Sūtrālaṃkārapaṇḍārtha (D4031). It is also found in twenty-two tantric works: D 453, 829, 832, 833, 834, 837 (these last four belong to the Māyājāla-Guhyagarbha cycle), 1202, 1401, 1407, 1414, 1613, 1630, 1644, 2128, 2304, 2626, 2816, 2834, 2837, 3713, 3723, and 4449. The unabbreviated bde bar gshegs pa'i snying po occurs in the following tantric works: Kaṇha's Hevajranāmamahātantrarājadvikalpamāyapañjikāsṃrtinipāda (Rgyud kyi rgyal po dgyes pa'i rdo rje zhes bya ba sgyu ma brtag pa gnyis pa'i dka 'grel dran pa'i 'byung gnas), which, however, does not contain the term buddha-nature, D 1187; Mañjuśrīnāmasaṃgītiṭīkāvimalaprabhā ('Jam dpal gyi mtshan yang dag par brjod pa'i grel pa dri ma med pa'i od), D 1398; Bhagavatsarvadurgatipariśodhanatejorajatathāgatāhatsamyaksaṃbuddhamahātantrarājavyākhyāsundarālaṃkāra (Bcom Idan 'das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa'i sangs rgyas ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po chen po'i rnam par bshad pa mdzes pa'i rgyan), D 2626; Vajravidāraṇānāmadhāraṇīpaṭalakramabhāṣyavṛttipradīpa (Rdo rje rnam par 'joms pa'i gzung zhes bya ba'i rim par phye ba'i rgya cher 'grel ba gsal ba'i sgron ma), D 2687; Tantrārthāvatāravyākhyāna (Rgyud kyi don la 'jug pa'i grel bshad), D 2502; Mahābalikarmakramavṛtti (Gtor ma chen po'i las kyi rim pa'i grel pa), D 3773. This is not the place for an analysis of these occurrences. It is hoped that future research may determine whether any of them can be traced to an extant Indian work containing the term *sugatagarbha.
  4. On problems of Tibetan historical periodization and a useful variant based on existing schemes, see Cuevas, "Some Reflections." For a useful doctrinal-historical periodization scheme based on developments in Tibetan Buddhist epistemology, see van der Kuijp 1989. Loosely following van der Kuijp's proposed periodization, we can distinguish (1) the Ancient (rnying ma) period (8th-9th c.) corresponding to the Early Dissemination (snga dar) and Early Translation (snga gyur) period, which witnessed a massive program of translating Indian works into Tibetan and the growth of early Tibetan monastic communities under the sponsorship of the Tibetan Empire; (2) the Preclassical period (late 10th-12th c.) corresponding to the Late Dissemination (phyi dar) and New Translation (gsar gyur) periods following the collapse of the Tibetan Imperium (and ensuing Period of Fragmentation, ca. 910-1056), which witnessed a campaign of new reformed translations of Indian Buddhist texts and the ascendency of the so-called New (gsar ma) Tibetan Buddhist schools (and their scholastic traditions) that were henceforth distinguished from the Ancients (rnying ma); (3) the Classical period (13th-14th c.), which was characterized by the expansion of the major Tibetan Buddhist schools and the consolidation and systematization of their representative doctrines and practices; and (4) the Postclassical period (15th c. onward) characterized by the intensification of intersectarian dialogue and polemicism fueled by the increasingly fractious sectarian politics as Tibetan orders vied for patronage by foreign powers (Mongols and Chinese) and domestic aristocratic clans.
Higgins, David. "*Bodhigarbha: Preliminary Notes on an Early Dzokchen Family of Buddha-Nature Concepts." In The Other Emptiness: Rethinking the Zhentong Buddhist Discourse in Tibet, edited by Michael R. Sheehy and Klaus-Dieter Mathes, 29–52. Albany: State University of New York Press, 2019.
Article
Dzogchen (Anne Klein)
This article provides an introduction to Dzogchen. Dzogchen refers to an integrated set of texts, practices, philosophical perspectives, and theories of subjectivity unique to the most esoteric Buddhist and Bon traditions of Tibet. The philosophical core of Dzogchen is its emphasis on experiencing mind-nature and understanding its relationship to ordinary mental states. To be fully and nonconceptually aware of one's nature is called open presence. Dzogchen philosophy elaborates the issues and conundrums raised by this core tenet. Among Tibet's Buddhist traditions, it is only Nyingma, the most ancient school, that explicitly takes Dzogchen as its esoteric tradition. Both Nyingma and Bon see Dzogchen as the highest in a ninefold system known as the Nine Vehicles. (Source Accessed July 24, 2020)
Klein, Anne. "Dzogchen." In The Oxford Handbook of World Philosophy, edited by Jay L. Garfield and William Edelglass, 265–78. Oxford: Oxford University Press, 2011.
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Dzogchen Explained
Roger Jackson reviews Heart of the Great Perfection: Dudjom Lingpa’s Visions of the Great Perfection, Vol. 1 by B. Alan Wallace. From the Spring 2017 issue of Buddhadharma: The Practitioner’s Quarterly.
Jackson, Roger R. "Dzogchen Explained." Buddhadharma: The Practitioner's Quarterly. April 13, 2017.
Article
Existence and Nonexistence: Teachings on Dzogchen
“If you believe there is a thing called mind, it is just a thought. If you believe there is no thing called mind, it’s just another thought. Your natural state, free of any kind of thought is buddhanature.” Tulku Urgyen Rinpoche gives a teaching on the existence and nonexistence of mind.
Urgyen Rinpoche, Tulku. "Existence and Nonexistence: Teachings on Dzogchen." Lion's Roar, March 1, 2000. https://www.lionsroar.com/existence-nonexistence-teachings-on-dzogchen/.
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Introduction to Dzogchen and Buddha-Nature
With roots stretching back to the eighth century, the notion of tathāgatagarbha was initially introduced into the lexicon of what would become the Nyingma tradition through scholastic works that sought to reconcile the philosophy of Madhyamaka and Yogācāra, as well as through tantric literature that presented advanced paradigms for the path and the immediacy of enlightenment. Over the centuries these two streams of influence wove themselves together to help form the basis of a unique synthesis of sūtra-based philosophical inquiry and tantric theories of praxis that would come to define the Nyingma approach. At the pinnacle of this system are the teachings of Dzogchen, the Great Perfection, the supreme vantage to which all these intertwined approaches aspire. As such, this lofty perspective has a tendency to draw everything it encounters into its fold and reimagine it in its own image. The relationship between Dzogchen and buddha-nature is one example of this trend, though one which is deeply intertwined with the development of the Nyingma view. Read more here.
Ostensen, Morten. "Introduction to Dzogchen and Buddha-Nature." Buddha-Nature: A Tsadra Foundation Initiative, July 11, 2019. https://buddhanature.tsadra.org/index.php/Articles/Introduction_to_Dzogchen_and_Buddha-nature.
Article
Is Mindfulness Buddhist? (and Why It Matters)
Modern exponents of mindfulness meditation promote the therapeutic effects of “bare attention”—a sort of non-judgmental, non-discursive attending to the moment-to-moment flow of consciousness. This approach to Buddhist meditation can be traced to Burmese Buddhist reform movements of the first half of the 20th century, and is arguably at odds with more traditional Theravāda Buddhist doctrine and meditative practices. But the cultivation of present-centered awareness is not without precedent in Buddhist history; similar innovations arose in medieval Chinese Zen (Chan) and Tibetan Dzogchen. These movements have several things in common. In each case the reforms were, in part, attempts to render Buddhist practice and insight accessible to laypersons unfamiliar with Buddhist philosophy and/or unwilling to adopt a renunciatory lifestyle. In addition, these movements all promised astonishingly quick results. And finally, the innovations in practice were met with suspicion and criticism from traditional Buddhist quarters. Those interested in the therapeutic effects of mindfulness and bare attention are often not aware of the existence, much less the content, of the controversies surrounding these practices in Asian Buddhist history.
Sharf, Robert H. "Is Mindfulness Buddhist? (and Why It Matters)." Transcultural Psychiatry 52, no. 4 (2014): 470–84. https://escholarship.org/uc/item/8gm9g5ss
Article
On the rDzogs chen Distinction between Mind (sems) Primordial Knowing (ye shes): Clarifications and Transcendental Arguments
The idea that Buddist teachings ought to be applied to one's life situation in order to discover their true validity and efficacy has been a salient feature of Buddhism since its inception. It is in light of this normative constraint that Buddhism has traditionally called itself a path (mārga) or, more accurately, a series of paths formulated to lead individuals of varying needs, abilities, and aspirations toward spiritual awakening (bodhi). The complex diversity of views and practices that developed from the time of the historical Buddha were based on two presuppositions: (1) that the Buddha's awakening was of the utmost soteriological significance and therefore to be regarded as the ultimate aim of all religio-philosophical inquiry and activity, and (2) that it was to be seen neither as fortuitous nor inexplicable but as a repeatable soteriological process, one that could be personally realized through

particular modes of inquiry and praxis available to most (if not all) humans.
      From this second assumption stemmed the idea that humans are predisposed to spiritual awakening, that they, in other words, have within them some germinal capacity (bīja), spiritual affiliation (gotra), element (dhātu), or quintessence (garbha) that is a condition of possibility of this awakening. Alongside these "buddha-nature" concepts developed a family of systematically related gnoseological ideas referring to an abiding, unconditioned (asaṃskṛta) mode of consciousness—variously termed the Mind of awakening (bodhicitta), naturally luminous Mind (prakṛtiprabhāsvaracitta), the nature of mind (citta-dharmatā)—that was identified with the condition of awakening itself, but also viewed as the tacit background whence dualistic mind, that is, the source of all error and obscuration, emerges. Central to this cluster of related ideas was the view that conditions of awakening and delusion are both located within the complex and heterogeneous structure of lived experience itself. In Indian Buddhism, this paradigm found its most detailed and influential expression in the hybridized Yogācāra-Tathāgatagarbha works of Maitreya, the Indian Buddhist Siddha literature and the Buddhist tantras.
      In light of the foregoing considerations, the doctrinal history of Buddhism may be regarded as an ongoing attempt to work out precisely what it was that made its founder a buddha or "awakened one" so that such knowledge could be systematically pursued by his followers. That this soteriological imperative has been central to Buddhist philosophical and psychological investigations from early on is discernible in the long history of attempts to clarify the defining features of consciousness that can be traced back to the systematic analyses of mind and mental factors (citta-caitta) presented in the Abhidhammapiṭaka of the Pali Canon. For, in investigating the nature and structure of consciousness, Buddhist scholars were above all concerned with articulating the conditions necessary for a sentient being (sems can) to become an awakened one, a being in whom (if we follow the Tibetan rendering of "buddha" as sangs rgyas) all cognitive and affective obscurations have dissipated (sangs) so that inherent capacities for knowing and caring (mkhyen brtse nus ldan) can unfold (rgyas).
      In Tibet, this soteriologically oriented investigation of consciousness was central to the philosophy of mind that developed within the syncretistic rDzogs chen ("Great Perfection") tradition of the rNying ma ("Ancient Ones") school between the eighth and fourteenth centuries. This philosophy developed around a nexus of core soteriological ideas concerning buddha-nature, the nature of reality, and the nature of mind that served to draw attention to a primordial, nondual mode of being and awareness that usually remains hidden behind the mind's own objectifying and subjectivizing reifications.
      A cornerstone of the rDzogs chen philosophy of mind was a basic distinction between dualistic mind (sems) and primordial knowing (ye shes) that was first systematically presented in the seventeen Atiyoga tantras (rgyud bcu bdun) that make up the Heart Essence (snying thig) subclass of the Esoteric Guidance Class (man ngag sde') of rDzogs chen teachings and are traditionally associated with Vimalamitra. rNying ma historical and biographical works trace this distinction to the teachings of early rDzogs chen masters of the Royal Dynastic Period, in particular the oral transmissions of Vimalamitra (bi ma snyan brgyud), an identification that appears at first glance to be supported by the many passages on the two distinctions found scattered among rNying ma collections such as the Bi ma snying thig, Bai ro rgyud 'bum, rNying ma rgyud 'bum, and dGongs pa zang thal. These teachings often take the form of personal instructions advising the practitioner to discern within the flux of adventitious thoughts and sensations that characterize dualistic mind (sems) an invariant prerepresentational structure of awareness known as primordial knowing (ye shes), open awareness (rig pa), or the nature of mind (sems nyid), from which this turmoil arises. The idea is to directly recognize (ngo sprod) and become increasingly familiar with this abiding condition without confusing it with any of its derivative and distortive aspects. In Klong chen pa's view, this distinction provides an indispensable key to understanding the views and practices that are central to the rDzogs chen tradition.
       Although this tradition has attracted increasing interest in recent decades, both popular and academic, there has been little to date in the way of critical study of its philosophical foundations or key doctrinal developments. A noteworthy case in point is the absence of any systematic appraisal of rNying ma ("Ancient Ones") views on the nature of mind that traces their evolution and complex relationships with Indian Cittamātra, Madhyamaka, Pramāṇvāda, and Vajrayāna views. As a step toward at least defining the parameters of this crucial but neglected field of inquiry,

this paper will consider some key arguments in support of the "mind/primordial knowing" (sems/ye shes) distinction adumbrated by rNying ma scholars in the classical period. Of particular interest are arguments that were used to justify and defend this distinction by the renowned fourteenth-century rNying ma thinker Klong chen rab 'byams pa in a number of his treatises, commentaries, and poetic works. In a wide range of doctrinal contexts, Klong chen pa will argue that the entire edifice of Buddhist doctrine becomes incoherent in theory and amiss in practice when one fails to recognize the primacy of a primordial mode of awareness and to unequivocally distinguish it from dualistic mind. This paper first examines in detail some of the arguments he employed to convince his audience of the acceptability of such a distinction in light of theoretical and practical drawbacks of not recognizing it. It then focuses on two types of transcendental argument (of the general form "for y to be possible x must be the case") that Klong chen pa repeatedly invokes to show that the mind/primordial knowing distinction was not only tacitly presupposed in Indian Buddhist soteriology but was, in fact, indispensable for making sense of the Buddhist path and goal-realization according to Buddhist doxastic norms. (Higgins, "On the rDzogs chen Distinction between Mind (sems) and Primordial Knowing (ye shes), 23–26)
Higgins, David. "On the rDzogs chen Distinction between Mind (sems) and Primordial Knowing (ye shes): Clarifications and Transcendental Arguments." Journal of Buddhist Philosophy 2 (2016): 23–54.
Article
The Funerary Transformation of the Great Perfection (Rdzogs chen)
The Great Perfection (Rdzogs chen) is one of the most important tantric traditions to develop in Tibet, but much of its early history has been obscured by the tradition’s visionary narratives of revelation, concealment, and excavation regarding its core scriptures. In addition, the over-reliance on the rubric “Great Perfection” itself obscures a broad diversity of distinct traditions, each with its own distinct rubric of self-identification and often quite divergent characteristics. This includes at the most general level the Three Series (Sde gsum), Four Cycles (Skor bzhi), Crown Pith (Spyi ti), and Ultra Pith (Yang ti). The present essay utilizes a simple hermeneutic of two trajectories – labeled “pristine” and “funerary,” respectively – to offer a developmental history of these movements in broad strokes from the eighth to fourteenth century. In doing so, it interprets the major variants of the Great Perfection historically in terms of their interrelations via development, influence, and criticism.
Germano, David. "The Funerary Transformation of the Great Perfection (Rdzogs chen)." Journal of the International Association of Tibetan Studies 1 (2005): 1-54.
Article
The Strange Death of Pema the Demon Tamer
[Matthew Kapstein] discusses Tibetan esoteric traditions in which experiences of light and obscuration play prominent roles. The focal point here is the Great Perfection (rdzogs-chen) tradition of meditation, above all its teaching that some adepts who achieve the highest realization attain a "rainbow body" at death. When this takes place, the adept's physical remains dissolve into light and so make manifest the thoroughgoing transformation of the person that had been catalyzed by prior spiritual discipline. (Kapstein, preface, xii)
Kapstein, Matthew T. "The Strange Death of Pema the Demon Tamer." In The Presence of Light: Divine Radiance and Religious Experience, edited by Matthew T. Kapstein, 119–156. Chicago: University of Chicago Press, 2004.
Article
The rÑiṅ-ma Interpretations of the Tathāgatagarbha Theory
No abstract given. Here are the first relevant paragraphs:

INTRODUCTORY REMARKS[1]

The theory of “Buddha Nature” or tathāgatagarbha (henceforth TG)[2] formed an important school of thought in Mahāyāna Buddhism and continues to enjoy popularity in some circles even today, although it has been dismissed by some scholars as non-Buddhist.[3] It has drawn the attention of several scholars. On the Tibetan front, David Seyfort Ruegg has through a series of publications greatly contributed to the understanding of the TG theory, particularly that of the dGe-lugs-pa tradition. A number of studies devoted to the TG theory from the perspective of the exponents of the gźan stoṅ (“extrinsic emptiness”)[4] theory have also appeared in recent years.[5] However, much remains to be explored in the works of various Tibetan authors of different traditions and periods.

One important Tibetan interpretation of TG that has been ignored so far is that of the rÑiṅ-ma school. The little attention it has received is in the context of studies pertaining to the Tibetan Madhyamaka and rDzogs-chen doctrines.[6] Can one, however, speak of a single rÑiṅ-ma interpretation of TG without the risk of oversimplification? Admittedly, not all rÑiṅ-ma scholars interpreted TG in the same way. They may differ in their erudition, style of interpretation and emphasis according to the particular time and place in which they lived. Even one and the same scholar may interpret it differently in different works, or even in different passages of the same work. Nevertheless, despite the differences in details within the various schools of Tibetan Buddhism, each of them, including the rÑiṅ-ma school, has, in my opinion, its own few archetypical intellectual figures who shape, lead and represent their respective traditions, and whose positions agree at least in substance if not always in every detail. And thus later rÑiṅ-ma-pas consider Roṅzom-pa (eleventh century), Kloṅ-chen-pa (1308-1363) and Mi-pham (1846-1912) as their three archetypical intellectual models, and their interpretations of a given doctrine as the “official” rÑiṅ-ma position.[7]

Before examining their views, I would like to briefly discuss how some of the leading rÑiṅ-ma scholars – whose interpretations of the TG doctrine are considered authoritative for the rÑiṅ-ma school – are portrayed in some secondary literature. Of the major rÑiṅ-ma scholars, Roṅ-zom-pa has been presented as clearly preferring Yogācāra–Madhyamaka by Georges Dreyfus,[8] apparently following John Pettit who merely states that Roṅ-zom-pa in his Grub mtha’i brjed byaṅ suggests that the Yogācāra–Madhyamaka is “more important” (don che ba).[9] What the closing phrase of the pertinent statement by Roṅ-zom-pa actually says is: “The treatise [or position] of Yogācāra–Madhyamaka appears (snaṅ) to be more significant.”[10] The statement gives Roṅ-zompa’s personal opinion about the then prevalent two Madhyamaka systems (i.e., Sautrāntika–Madhyamaka and Yogācāra–Madhyamaka) and not his doctrinal affiliation.[11] Kloṅ-chen-pa and Mi-pham have been portrayed as exponents of the gźan stoṅ theory. For example, according to Samten Karmay, Kloṅ-chen-pa’s stance on the TG theory is identical to that of Dol-po-pa’s.[12] Similarly, David Germano (apparently following S.K. Hookham) describes Kloṅ-chen-pa’s comments regarding the doctrine of emptiness and TG as “fairly typical” of the gźan stoṅ concepts in Tibet.[13] These scholars’ impressions are not altogether unjustified because Kloṅ-chen-pa’s evaluation of TG prima facie looks so positive that one might assume it to be identical with that of Dol-popa’s. Even amongst the traditional Tibetan scholars there were figures like Koṅ-sprul who preferred to place Kloṅ-chen-pa and Karma-pa Raṅ-byuṅ-rdo-rje (1284-1339) in the group of gźan stoṅ exponents.[14} This doctrinal agenda is still continued by living Tibetan exponents of the gźan stoṅ doctrine. A few modern scholars have designated Mi-pham as an exponent of the gźan stoṅ theory as well. However, a closer look reveals that in most cases, it is the terminology that has led to this determination; that is, the term gźan stoṅ has not necessarily been used by these scholars in a strict technical sense. One author who seems to consciously seek to prove Mi-pham a gźan stoṅ exponent is Paul Williams.[15] Leading rÑiṅ-ma teachers of more recent times have also been presented as proponents of the gźan stoṅ theory. Cyrus Stearns’ The Buddha from Dolpo, which greatly contributes to the understanding of Dol-po-pa’s life and thoughts, tends to oversimplify the rÑiṅ-ma explanation of the TG theory. For instance, Stearns, relying on verbal communication with sDe-gźung Rin-po-che (1906-1987), maintains that rÑiṅ-ma teachers such as bDud-’joms Rin-po-che (1904-1987) and Dilmgo mKhyen-brtse (1910-1991) were proponents of the gźan stoṅ doctrine.[16] I am not aware of any textual evidence that would suggest that these teachers were proponents of the gźan stoṅ doctrine, at least not in Dol-po-pa’s sense. Both bDud-’joms Rin-po-che and Dil-mgo mKhyenbrtse, in fact, speak about the oneness of emptiness and appearance or the compatibility of the Middle and Last Cycles of Buddha’s teachings.[17]

One notices a general tendency among modern scholars to associate, in addition to the above-mentioned rÑiṅ-ma teachers, rÑiṅ-ma doctrines with gźan stoṅ teachings.[18] These scholars can be grouped into three: (a) those who are obviously predisposed to the gźan stoṅ theory, (b) those who are opposed to the gźan stoṅ doctrine and (c) those who are too generous with the use of the term gźan stoṅ.[19] One of the reasons why the rÑiṅ-ma position on TG has remained somewhat elusive appears to be the complexity of the matter itself which forbids a simplistic expression of it in terms of raṅ stoṅ or gźan stoṅ. In the following passages, I shall present (a) the early Tibetan background of the TG theory, (b) a brief historical sketch and (c) a general profile of the rÑiṅ-ma interpretation of the TG doctrine, and (d) finally my assessment of the rÑiṅ-ma stance on the TG theory in India and Tibet,19 and thereby demonstrate how complex and distinctive the rÑiṅ-ma interpretation of TG actually is. Nonetheless, although I shall strive to describe their interpretation accurately, some of my observations will remain tentative. It is, however, not my intention to discuss here whether the rÑiṅ-ma interpretation is in keeping with the TG theory as originally conceived in India.

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Notes
  1. This article is a revised and enlarged version of the paper presented at the Tenth Seminar of the International Association for Tibetan Studies (6th-12th September 2003) held in Oxford. I owe my gratitude to a number of individuals who contributed in different ways to bringing this article to its present form. I am grateful to my wife Orna Almogi (University of Hamburg) for painstakingly going through this article at its various stages of writing. I also owe my thanks to Prof. Lambert Schmithausen (University of Hamburg), Prof. Karin Preisendanz (University of Vienna) and Dr. Anne MacDonald (University of Vienna) for their valuable suggestions. I would also like to thank Prof. David Jackson (University of Hamburg) for going through an earlier version of this article. My thanks also go to Kazuo Kano (University of Hamburg) for his proof-reading of the final version.I am, of course, solely responsible for the content of the article.
  2. See Michael Zimmermann’s recent study of the Tathāgatagarbhasūtra, the earliest exposition on Buddha Nature in India, where he presents a detailed discussion of the term tathāgatagarbha (Zimmermann 2002: 39-50). Note that I use Tathāgatagarbhasūtra as a proper noun referring to this particular sūtra and TG sūtra as a common noun referring to a sūtra which deals primarily with the tathāgatagarbha doctrine.
  3. Some modern Japanese scholars have openly dismissed the TG theory as non-Buddhist, an issue which lies outside my present topic. For some details, see Zimmermann 2002: 82-84.
  4. A tradition may for polemical reasons label a rival tradition as a proponent of gźan stoṅ (“extrinsic emptiness”) or raṅ stoṅ (“intrinsic emptiness”). However, as suggested in Kapstein 2000: 121, it would be, from a methodological point of view, sensible to refrain from using labels such as gźan stoṅ and raṅ stoṅ unless a given tradition prefers to use one of these terms to describe its own conception of emptiness. Furthermore, since we tend to be too generous with the use of the terms raṅ stoṅ and gźan stoṅ, I would like to make clear from the very outset how rÑiṅma scholars understand these terms. For them, a given “x” (no matter what) is said to be raṅ stoṅ if it cannot withstand (bzod pa) the logical analysis of Madhyamaka reasoning. A given “x” that can withstand such a scrutiny, which is for them an impossibility, would imply its “true or hypostatic existence” (bden par grub pa). Please note that my translation of the technical term bden par grub pa or bden grub is based on Seyfort Ruegg 1989: 37 where it is explained as “a permanent substantial entity established ‘in truth’, i.e., hypostatically (bden par grub pa).” See also Seyfort Ruegg 2000: 320 and Seyfort Ruegg 2002: 296, Indices, s.v. bden grub. Hence, if the logical analysis of Madhyamaka reasoning is applied, for example, on a cow or TG, neither of them will be able to withstand the force of logical analysis. A single case of “hypostatic existence” would be sufficient to cause the collapse of the entire Madhyamaka system. Thus, from the perspective of such a scrutiny, a given “x” is always raṅ stoṅ. Further, if a given “x” is empty of a numerically different given “y,” then “x” is said to be gźan stoṅ. In this sense, a given “x” is always empty of “y” and hence always gźan stoṅ. For example, a cow is always empty of a bull and so is TG empty of adventitious impure phenomena of saṃsāra. Thus, from this viewpoint, a given “x” can be both raṅ stoṅ and gźan stoṅ. On the other hand, for Dol-po-pa Śes-rab-rgyal-mtshan (1292-1361), the initiator of the gźan stoṅ theory, whether or not “x” is raṅ stoṅ or gźan stoṅ would depend on whether “x” is a conventional phenomenon or absolute reality. If “x” is a conventional phenomenon, it is raṅ stoṅ, and if it is absolute reality, it is gźan stoṅ. Hence, Dol-po-pa uses the expressions kun rdzob raṅ stoṅ or kun rdzob stoṅ ñid and don dam gźan stoṅ or don dam stoṅ ñid (Ri chos, p. 305.8) and states that the banal (tha śal) emptiness (i.e., itaretaraśūnyatā) belittled in the Laṅkāvatārasūtra is neither of the two (ibid., p. 154.15-155.15). In principle, Dol-po-pa could have described this itaretaraśūnyatā (“emptiness of reciprocity”) as kun rdzob gźan stoṅ in opposition to what he called kun rdzob raṅ stoṅ and don dam gźan stoṅ but has apparently, for strategic reasons, refrained from doing so. Designating itaretaraśūnyatā as kun rdzob gźan stoṅ would have been self-defeating because then he would have been forced to concede that there is at least one kind of gźan stoṅ which is unacceptable even by his own standard. Thus, he could consolidate his gźan stoṅ theory by insisting that only the absolute can be gźan stoṅ and only gźan stoṅ can be absolute (ibid., p. 308.12-15).
  5. See, e.g., Seyfort Ruegg 1963; Broido 1989; Hookham 1991 and 1992; Stearns 1999; Mathes 1998, 2000 and 2002. Note, however, that one may have to be careful not to anachronistically presuppose that one homogenous gźan stoṅ theory existed at every place and time in Tibet (e.g., see the Si tu’i raṅ rnam, p. 266.7-267.2; Smith 2001: 265). In fact, the comparing and contrasting of the various gźan stoṅ interpretations would shed important light on the history of the concept and might contribute to a better understanding of the evolution, continuation and reception of such concepts.
  6. Kloṅ-chen-pa’s discussion of TG occurring in the seventh chapter of his Tshig don mdzod is assessed in Germano 1992: 77-82. John Pettit published a translation of Mi-pham’s Ṅes śes sgron me and its commentary by ’Khro-chu ’Jam-dpal-rdo-rje (Pettit 1999a) and also included a translation of Mi-pham’s gŹan stoṅ seṅ ge’i ṅa ro, p. 359-378.4. See “The Lion’s Roar Proclaiming Extrinsic Emptiness,” in Pettit 1999a: 415-427. The recent doctoral dissertation by Karma Phuntsho also discusses Mi-pham’s stance on the TG theory (Phuntsho 2003).
  7. One might ask just how authoritative and representative Roṅ-zom-pa, Kloṅchen-pa and Mi-pham were and are for the rÑiṅ-ma school. Mi-pham himself considered Roṅ-zom-pa and Kloṅ-chen-pa as the most authoritative interpreters of the rÑiṅ-ma doctrine and he saw himself as the follower of the two. See the Dam chos dogs sel, p. 378.5-379.2, the dBu ma rgyan ’grel, p. 42.5, the Ṅes śes sgron me, p. 121.1-2. See also the colophon to his Roṅ zom bla rnal, p. 61.6: mtshuṅs med ma hā paṇḍi ta chen po’i rjes su ’jug par khas ’che ba mi pham rnam par rgyal bas zla tshe bzaṅ po la bris pa dge’o /. The fact that Mi-pham is responsible for the latest systematisation of the rÑiṅ-ma doctrine and that he did so primarily by relying on Roṅ-zom-pa and Kloṅ-chen-pa, is, in my view, sufficient for considering the three as representative and authoritative, as they are indeed perceived by the rÑiṅ-ma tradition today. See also Smith 2001: 16.
  8. See Dreyfus 2003: 331.
  9. Pettit 1999a: 90-91, 485, n. 315.
  10. lTa ba’i brjed byaṅ, p. 11.11-14: dbu ma rnam gñis kun rdzob kyi tshul mi mthun pa la / luṅ daṅ rigs pa gaṅ che ba ni rgyud daṅ mdo sde spyi’i gźuṅ daṅ / rigs pa spyi’i tshul daṅ / dbu ma’i mkhan po gźuṅ phyi mo mdzad pa’i slob dpon klu sgrub daṅ / ārya de ba’i gźuṅ ltar na yaṅ / rnal ’byor spyod pa’i dbu ma’i gźuṅ don che bar snaṅ ṅo /.
  11. If one wishes to speak about Roṅ-zom-pa’s doctrinal affiliation, then one can safely state that he was, in the first place, affiliated with rDzogs-chen doctrines, and that his method of establishing emptiness is closer to that of the Prāsaṅgika– Madhyamaka than to any other Buddhist system, regardless of whether or how much access he had to Prāsaṅgika texts. This becomes particularly evident in his Theg chen tshul ’jug and was also the impression of some traditional Tibetan scholars such as Mi-pham (see, for example, the Ṅes śes sgron me, p. 75.3-4, the dBu ma rgyan ’grel, p. 309.6-310.1 and the Dam chos dogs sel, p. 378.6) and Blobzaṅ-mdo-sṅags Chos-kyi-rgya-mtsho (1903-1957), a dGe-lugs-cum-rÑiṅ-ma scholar from Khams, who even went on to prove that Roṅ-zom-pa’s view is a Prāsaṅgika view (see the lTa ba’i dris lan, p. 70-71). Whether the Prāsaṅgika–Madhyamaka view was in some form present during the early propagation of Buddhism in Tibet may depend, among other things, on whether Śāntideva was indeed a Prāsaṅgika–Mādhyamika as the Tibetan tradition has perceived him to be.
  12. See Karmay 1988: 184-185; cf. Kapstein 1992: 23, n. 1.
  13. See Germano 1992: 78. See also Hookham 1991: 136, 150.
  14. Śes bya rgya mtsho, p. 567.8-10; Smith 2001: 338, n. 888.
  15. See Williams 1998 (particularly, p. 199-216). For reviews of Williams 1998, see Kapstein 2000, Tatz 2001: 78-79. A few words should be said here regarding Paul Williams’ study of “auto-perception” (raṅ rig: svasaṃvedana/svasaṃvitti) and his attempt to connect it with the controversial issue of gźan stoṅ. To agree with Mi-pham’s understanding or interpretation of “auto-perception” is one thing and to understand his position accurately is yet another matter. In my view, Williams seems to have missed the point regarding the controversial issue of “auto perception,” particularly in regard to Mi-pham’s stance on this issue. If he had studied Mi-pham’s interpretation of “means of valid cognition” (pramāṇa), he would have seen why the theory of “auto-perception” was crucial for Mi-pham. According to him, the whole theoretical structure of perception and inference developed by Dignāga and Dharmakīrti would collapse without the theory of “auto-perception.” Mi-pham insists that as long as one accepts conventional valid cognition (tha sñad tshad ma), one must accept “auto-perception,” at least on the conventional level, just as one accepts “perception of others” (gźan rig). Thus, without a clear concept of Mi-pham’s background and his view on pramāṇa, any study of Mi-pham’s view on “auto-perception” is destined to be less than successful. A proper assessment of Mi-pham’s understanding of Madhyamaka would have revealed that for Mi-pham, there is no phenomenon that can withstand (bzod) the Madhyamaka logical analysis, and this includes “auto-perception.” The Prāsaṅgika–Mādhyamikas (such as Candrakīrti and Śāntideva) do refute the Yogācāra notion of “auto-perception” but, for Mi-pham, this is done so in the context of establishing absolute reality or “that which is free from manifoldness” (niṣprapañca). However, even Prāsaṅgika–Mādhyamikas should, according to Mi-pham, have no problem in accepting “autoperception” on the conventional level, just as they have no problem accepting “perception of others.” For Mi-pham, anything that can be attested by means of conventional valid cognition is acceptable on the conventional level. If a thing is impossible even on the conventional level, then it should be something like a “permanent sound” (sgra rtag pa) or a “rabbit’s horn” (ri boṅ gi rwa). But, for him, neither is “auto-perception” like a “permanent sound” nor did Candrakīrti and Śāntideva consider it to be so. However, Tsoṅ-kha-pa believed that Candrakīrti and Śāntideva held “auto-perception” to be impossible even on the conventional level. This is the point of departure of the actual issue and the controversy took place within the contextual framework of Pramāṇa and Madhyamaka, which were seen by Mi-pham as complementing and strengthening rather than as excluding or nullifying each other. Hence, bringing in rDzogs-chen and gźan stoṅ issues in this context is unwarranted. If Williams had studied rDzogs-chen or the rÑiṅ-ma interpretation of TG, he would have realised that for the rÑiṅ-ma-pas (including Mi-pham), there is a strict distinction between mind (sems) and gnosis (ye śes). The expression so sor raṅ gis rig par bya ba (pratyātmavedanīya) which actually means “accessible to personal experience only” or “to be known directly and introspectively,” an idea also acceptable to Candrakīrti or Śāntideva, has also been taken out of context by Williams. Unless we understand the methods of interpretation systematized by Mi-pham, we will never fully comprehend the way he conceives Pramāṇa, Madhyamaka, TG and rDzogs-chen or his conception of their intricate relationship with one another. And unless we have a clear picture of how Mi-pham understood raṅ rig in these systems, we shall only have a fragmentary and distorted idea of Mi-pham’s stance on raṅ rig.
  16. See Stearns 1999: 215, n. 137-138.
  17. bDud-’joms Rin-po-che explicitly states: “Thus, by clinging to and postulating one of the positions of appearance and emptiness, one would not be able to avert the erroneous (lit. “bad”) views that hold on to the extremes. Therefore, it is necessary to properly establish the sphere of reality (dharmadhātu), the union of appearance and emptiness [or] the ultimate [and] actual absolute truth, as the equality of [saṃsāric] existence and [nirvāṇic] calmness” (bsTan pa’i rnam gźag, fol. 109b2-4: des na snaṅ stoṅ gaṅ ruṅ re’i phyogs su źen ciṅ bzuṅ bas ni mthar ’dzin gyi lta ba ṅan pa bzlog mi nus pas / chos dbyiṅs snaṅ stoṅ zuṅ ’jug mthar thug rnam graṅs ma yin pa’i don dam srid źi mñam ñid du legs par gtan la ’bebs dgos śiṅ /). Dil-mgo mKhyen-brtse likewise considers the Middle and Last Cycles as complementary, for he explains absolute reality as “the ultimate of what is to be established in a way that the purports of the Middle and the Last Promulgations become entwined as one and is the finale of the ocean-like systems of sūtra and tantra” (bDud rtsi’i snaṅ ba, fol. 71a6: ’khor lo bar mtha’ dgoṅs pa gcig dril gyis gtan la dbab bya mthar thug pa mdo sṅags grub mtha’ rgya mtsho’i skyel so yin la). See also the Zil gnon dgoṅs gsal (fol. 178a6-b2) where Dil-mgo mKhyen-brtse speaks about the union (zuṅ ’jug) of the “primordial purity” (ka dag), which is equated with “freedom from the eight extremes of manifoldness” (spros pa’i mtha’ brgyad las ’das pa), and the “immanently present” (lhun grub) Buddha bodies (sku) and gnosis (ye śes) constituting the TG, and his ’Jam dpal dgoṅs rgyan (fol. 239a2-b5), where TG (among several other terms) is indicated as a synonym of the emptiness of the Middle Promulgation. See also his rDo rje mdud grol (fol. 136a5-b4 & 150a3-4) where he explains the view of Prāsaṅgika–Madhyamaka in the same way Mi-pham does.
  18. According to Karmay, who relied on the Italian edition (1973) of The Religions of Tibet, Tucci maintains that the doctrines of rDzogs-chen and of the Jonaṅ-pas were developed from the Hva-śaṅ’s doctrine of TG (see Karmay 1988: 87). This claim, however, does not appear in the later English translation of the book. S.K. Hookham describes rDzogs-chen as typically gźan stoṅ-type teachings and claims that giving it a raṅ stoṅ gloss is the attempt of the present Dalai Lama “to abate the long standing hostility” towards rDzogs-chen and to protect it “from the ravages of the ‘exclusive Rangtongpa’” (Hookham 1991: 16; see also Hookham 1992: 151-152, n. 4). For reviews of Hookham 1991, see Ehrhard 1993 and Griffiths 1993. See also Seyfort Ruegg 2000: 87.
  19. See, for example, Smith 2001: 231, where it is stated that “Mi pham’s open advocacy of the Gzhan stong was another red cape, and the bulls were not slow to charge,” and ibid., p. 327, n. 788 where both the sToṅ thun seṅ ge’i ṅa ro (p. 563-606.5) and the gŹan stoṅ seṅ ge’i ṅa ro (p. 359-378.4) are said to be works on the gźan stoṅ theory. It is of course true that Mi-pham wrote on the gźan stoṅ theory and even defended it and can be thus called a “gźan stoṅ sympathiser.” He, however, did not consider himself a gźan stoṅ pa (Dam chos dogs sel, p. 378.5-379.1: ñams mtshar tsam du bris pa yin na yaṅ / raṅ bzos bde gśegs dam chos bslad mi ruṅ / ’chal ṅag soṅ na rgyal ba rnams la bśags / raṅ bzos bśad na ci yaṅ zad mtha’ med / bdag la gźan stoṅ sgrub pa’i khur kyaṅ med / roṅ kloṅ rnam gñis klu sgrub gźuṅ daṅ mthun / dman pa bdag kyaṅ rtse gcig der ’dun kyaṅ / ma bris dbaṅ med pha rol tshig gis bskul /). Surprisingly, although the Ṅes śes sgron me is the locus classicus for the rÑiṅ-ma position regarding the issue of raṅ stoṅ and gźan stoṅ, John Pettit, in his study of this work, seems to be uncertain about Mi-pham’s position (Pettit 1999a: 114-124). However, cf. Pettit 1999b.
Wangchuk, Dorji. "The rÑiṅ-ma Interpretations of the Tathāgatagarbha Theory." Wiener Zeitschrift für die Kunde Südasiens 48 (2004): 171–213.

Source Texts

Text
RKTSG 63
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra discusses the dissolution of human body at the time of death and the various funerary practices in detail.
Text
RKTSG 51
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra discusses luminosity and awareness.
Text
RKTSG 55
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra has six chapters and discusses awareness and luminosity.
Text
RKTSG 56
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra explains the different manners in which empirical experiences appear from the ground reality or luminous awareness, also called the youthful vase body.
Text
RKTSG 58
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra explains how the myriad phenomenological world arises from luminosity or Buddha-Nature.
Text
RKTSG 57
One of the seventeen tantras belonging to the Unsurpassable Secret Cycle (ཡང་གསང་བླ་མེད་ཀྱི་སྐོར་) or Seminal Heart (སྙིང་ཐིག་) series of the Secret Instruction Class (མན་ངག་སྡེ་) of Dzogchen teachings, this was considered to have been passed down from Vimalamitra in the 8th century although modern scholars consider this be a Tibetan composition of later period. The tantra explains how Buddha-Nature abides at the heart of a person, in the midst of five coloured lights, like 'a vase body' along with the peaceful deities, from which pristine wisdom shines forth to the crown where the wrathful deities abide.
Text
Khenpo Gangshar: zab lam khrid kyi man ngag 'phrad tshad rang grol
Thrangu Rinpoche met Khenpo Gangshar in the summer of 1957 when Khenpo Gangshar went to Thrangu Monastery in eastern Tibet. While there, Khenpo Gangshar gave these instructions, which are a distillation of the essential points ofthe practices of both mahamudra and dzogchen. Later they were written down, first in a very short form and then as the slightly longer text known as "Naturally Liberating Whatever You Meet." What makes them so beneficial for our time is that Khenpo Gangshar presents them in a way that is easy for anyone to understand and put into practice. (Source: Vivid Awareness, Translator's Introduction, pp. IX-X)

Interviews

Interview
Buddha-Nature Is Who We Really Are by Jetsunma Tenzin Palmo: Conversations on Buddha-Nature
In this video, part of Tsadra Foundation's ongoing video series called Conversations on Buddha-Nature, Jetsunma Tenzin Palmo and Lopen Dr. Karma Phuntsho discuss various topics related to buddha-nature, including her early childhood belief in innate perfection, traditional versus alternative approaches to learning about Buddhism, guru devotion in Tibetan Buddhism, and her work as the founder and director of Dongyu Gatsal Ling Nunnery in Himachal Pradesh, India, among many other topics.
Palmo, Jetsunma Tenzin. "Buddha-Nature Is Who We Really Are." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, September 25, 2021. Video, 1:11:58. https://youtu.be/V4Ajks-goDo.
Interview
Buddha-Nature and the Great Perfection in the 11-14th Centuries by David Germano
Karma Phuntsho and David Germano discuss buddha-nature in Dzogchen, early Nyingma tantras, termas, Nyingtik Teachings, and touch on the commentarial writings of Longchenpa and others.

David Germano is the Executive Director of the Contemplative Sciences Center at the University of Virginia. He has taught and researched Tibetan and Buddhist Studies at the University of Virginia since 1992. He is currently focused on the exploration of contemplative ideas, values, and practices involving humanistic and scientific methodologies, as well as new applications in diverse fields; he also holds a faculty appointment in the School of Nursing. He has been a leader in the field of Tibetan Buddhist studies for many years and has long immersed himself in Dzogchen teachings and texts.
Germano, David. "Buddha-Nature and the Great Perfection in the 11-14th Centuries." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 1:31:23. https://www.youtube.com/watch?v=R5avSvomtFM.
Interview
Buddha-Nature in Early Chan and Japanese Zen by Rev. Kokyo Henkel: Conversations on Buddha-Nature
In this video, part of the ongoing series entitled "Conversations on Buddha-Nature" produced by the Tsadra Foundation, Lopen Dr. Karma Phuntsho and Rev. Kokyo Henkel discuss buddha-nature in early Chan and Japanese Zen and comparisons with Tibetan Dzogchen. They also discuss some Koans, Dōgen, and many textual sources from Indian sutras in Tibetan and Chinese translation to sources for key schools of Buddhism in China and Japan up to more modern texts.

Kokyo Henkel has been practicing Zen since 1990 in residence at Tassajara Zen Mountain Center (most recently as Head of Practice), Green Gulch Farm Zen Center, No Abode Hermitage in Mill Valley, and Bukkokuji Monastery in Japan. He was ordained as a priest in 1994 by Tenshin Anderson Roshi and received Dharma Transmission from him in 2010. Kokyo is interested in exploring how the original teachings of Buddha-Dharma from ancient India, China, and Japan can still be very much alive and useful in present-day America to bring peace and openness to the minds of this troubled world.

Kokyo has also been practicing with the Tibetan Dzogchen ("Great Completeness") Teacher Tsoknyi Rinpoche since 2003, in California, Colorado, and Kathmandu.
Henkel, Rev. Kokyo. "Buddha-Nature in Early Chan and Japanese Zen." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 1:23:03. https://youtu.be/j_V3v-oqnNU.
Interview
Wulstan Fletcher Interview on Buddha-Nature
Wulstan Fletcher discusses buddha-nature and it's related concepts in an interview with Marcus Perman of Tsadra Foundation.

Multimedia

Video
David Germano: How Can Dzogchen Teachings and Practices Be Made More Relevant to the Wider World?
Germano, David. "How Can Dzogchen Teachings and Practices Be Made More Relevant to the Wider World?" Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 11:16. https://www.youtube.com/watch?v=ac2mGKly6ws.
Germano, David. "How Can Dzogchen Teachings and Practices Be Made More Relevant to the Wider World?" Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 11:16. https://www.youtube.com/watch?v=ac2mGKly6ws.
Video
David Germano: How Does One Actualize Buddha-Nature in the Nyingtik Teachings?
Germano, David. "How Does One Actualize Buddha-Nature in the Nyingtik Teachings?" Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 9:59. https://www.youtube.com/watch?v=XRr0w1uzWmY.
Germano, David. "How Does One Actualize Buddha-Nature in the Nyingtik Teachings?" Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 9:59. https://www.youtube.com/watch?v=XRr0w1uzWmY.
Video
David Germano: How Does gzhi (the Ground or Base) Relate to bden pa gnyis (the Two Truths) in Madhyamaka?
Germano, David. "How Does gzhi (ground or base) Relate to bden pa gnyis (two truths) in Madhyamaka?" Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 6:41. https://www.youtube.com/watch?v=58nyymx1agE.
Germano, David. "How Does gzhi (ground or base) Relate to bden pa gnyis (two truths) in Madhyamaka?" Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 6:41. https://www.youtube.com/watch?v=58nyymx1agE.
Video
David Germano: On Buddha-Nature in Tibet in the Early Translation Period
Germano, David. "On Buddha-Nature in Tibet in the Early Translation Period." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 3:27. https://www.youtube.com/watch?v=CNGs82a3NgM.
Germano, David. "On Buddha-Nature in Tibet in the Early Translation Period." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 3:27. https://www.youtube.com/watch?v=CNGs82a3NgM.
Video
David Germano: On His Interest in the Great Perfection and Buddha-Nature
Germano, David. "On His Interest in the Great Perfection and Buddha-Nature." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 3:14. https://www.youtube.com/watch?v=XAakwT4CuZA.
Germano, David. "On His Interest in the Great Perfection and Buddha-Nature." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 3:14. https://www.youtube.com/watch?v=XAakwT4CuZA.
Video
David Germano: On How the Dzogchen Nyingtik Tradition Approaches Buddha-Nature
Germano, David. "On How the Dzogchen Nyingtik Tradition Approaches Buddha-Nature." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 12:31. https://www.youtube.com/watch?v=ROcTCKss8W8.
Germano, David. "On How the Dzogchen Nyingtik Tradition Approaches Buddha-Nature." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 12:31. https://www.youtube.com/watch?v=ROcTCKss8W8.
Video
David Germano: On Longchenpa and Jigme Lingpa
Germano, David. "On Longchenpa and Jigme Lingpa." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 2:50. https://www.youtube.com/watch?v=dqim5YaaHgA.
Germano, David. "On Longchenpa and Jigme Lingpa." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 2:50. https://www.youtube.com/watch?v=dqim5YaaHgA.
Video
David Germano: On Longchenpa's View of Prāsaṅgika Madhyamaka
Germano, David. "On Longchenpa's View of Prāsaṅgika Madhyamaka." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 3:23. https://www.youtube.com/watch?v=nKCfQiAC9mI.
Germano, David. "On Longchenpa's View of Prāsaṅgika Madhyamaka." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 3:23. https://www.youtube.com/watch?v=nKCfQiAC9mI.
Video
David Germano: On the Aesthetics of Dzogchen and the Vajra as a Metaphor for Buddha-Nature
Germano, David. "On the Aesthetics of Dzogchen and the Vajra as a Metaphor for Buddha-Nature." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 10:04. https://www.youtube.com/watch?v=tbaPwLvgW8c.
Germano, David. "On the Aesthetics of Dzogchen and the Vajra as a Metaphor for Buddha-Nature." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 10:04. https://www.youtube.com/watch?v=tbaPwLvgW8c.
Video
David Germano: On the Evolution of Dzogchen Practices from the 11th to the 14th Century
Germano, David. "On the Evolution of Dzogchen Practices from the 11th to the 14th Century." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 9:47. https://www.youtube.com/watch?v=NGRnJURqN3U.
Germano, David. "On the Evolution of Dzogchen Practices from the 11th to the 14th Century." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, Aug 27, 2022. Video, 9:47. https://www.youtube.com/watch?v=NGRnJURqN3U.
Video
Douglas Duckworth at the 2019 Tathāgatagarbha Symposium
Douglas Duckworth presents how buddha-nature is interpreted by Mipam Gyatso (1846–1912). He shows that while Mipam accepts that the qualities of the buddha are primordially present, unconditioned, and not newly produced, they are also empty of inherent existence.
Duckworth, Douglas. "Sentient Beings Within: Buddha-Nature and the Great Perfection." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 42:46. https://www.youtube.com/watch?v=slBWdnUfS8w.
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Essence of Buddha-Nature by B. Alan Wallace
In this video segment B. Alan Wallace talks about buddha-nature and the concept of tathāgatagarbha. This talk was part of a Spring 8-week retreat on Shamatha, Vipashyana, and Mahamudra, based upon two texts: Panchen Lozang Chökyi Gyaltsen’s Highway of the Jinas: A Root Text on the Precious Geluk-Kagyü Mahamudra Tradition, and Karma Chagmé’s Naked Awareness: Practical Teachings on the Union. (Source Accessed Nov 17, 2020)
Wallace, B. Alan. "Essence of Buddha-Nature." Produced by Jeffrey Khoo, Claudio Li Caizi, Brenton Palmer-Angell, and Diogo Rolo. Filmed during a Spring eight-week retreat on Shamatha, Vipashyana, and Mahamudra held April–May 2016 at Lama Tsongkhapa Institute, Pomaia, Italy. Video, 27:53. https://www.youtube.com/watch?v=vHMFbgfX6ys.
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Khenpo Tshewang Sonam on Application of Buddha-Nature in the Nyingma Tradition
རྙིང་མ་དང་རྫོགས་ཆེན་ལ་བདེ་གཤེགས་སྙིང་པོའི་བཞེད་ཚུལ་དང་ཉམས་བཞེས།
The Understanding and Application of Buddha-Nature in the Nyingma and Dzogchen Tradition


Khenpo starts by thanking the participants, organizers, and attendees for the wonderful gathering and for the hard work to spread the teachings on buddha-nature by hosting this conference. A real patron of Buddhist teachings, he says, is one who supports critical thinking and the promotion of wisdom through such programes and not just someone who sponsors rituals and prayers. He then discusses the concept of gotra, or family/clan, based on activities and based on causes or reasons. He highlightes how the participants gather together as one family, sharing the buddha-nature, and that everyone should cultivate a kindred spirit instead of seeing differences based on region, nationality, gender, status, etc.

Delving into the buddha-nature theories, Khenpo explains that the middle wheel teaches buddha-nature with the nomenclature of the Perfection of Wisdom and the final wheel discusses it as tathāgatagarbha. In the tantric teachings we find other names such as innate mind, Mahāmudrā, and Great Perfection used to refer to buddha-nature. Citing the line from the Perfection of Wisdom in Eight Thousand Lines, he explains what mind, the nonexistence of the mind, and luminous nature of mind refer to. In an ecumenical spirit, he argues that what the Geluk considered as the absence of inherent existence and the Nyingma and other schools as the lack of any foundation refer to the same point of not finding an entity as they appear when thoroughly searched for their existence. Thus, despite the difference in word and presentation, he argues that the different interpretations of buddha-nature in different schools reach the same point.

He also shares that in studying buddha-nature, there is the exegetical intellectual approach and the practical instructional approach to buddha-nature. The difference between sūtra and tantric approaches to buddha-nature also ends when one attains the path of seeing, because at this stage the meditator directly experiences reality or buddha-nature whether the person followed the sūtra or tantric path. At this stage, the practitioner has actualized the actual luminosity through direct perception.

Such direct experience of pure, clear, unperturbed, unconditioned luminosity or buddha-nature is cultivated through intellectual and contemplative meditation in the sūtra system, through the practice of channels and vital energy in father tantras, and through seminal fluid practices and so forth in the mother tantras. However, in the Dzogchen system of the Nyingma, no contrived efforts are made, but buddha-nature is actualized through resting in the natural state, like allowing water to settle down or the sky to be free from clouds. By using the skillful postures and gazes and leveraging the practices of visions and light rays in the transcendent practice of todgyal, one unravels the buddha-nature from within one's heart.
Tshewang Sonam, Khenpo. "Khenpo Tshewang Sonam at the 2023 Buddha-Nature Conference." Day 3, Talk 1. 2023 Buddha-Nature Conference, Shechen Monastery, Kathmandu, June 1–3. Produced by the Tsadra Foundation Research Department. Video, 1:04:45. https://youtu.be/FVvbqVoj7Mc.
Video
Kurtis Schaeffer at the 2019 Tathāgatagarbha Symposium
Kurtis Schaeffer discusses Jikme Lingpa's view and attitude toward buddha-nature as found in his major philosophical work, the Treasury of Precious Qualities, and in various other writings. He shows how Jikme Lingpa maintained an antinomian approach to buddha-nature in the context of Great Perfection thought.
Schaeffer, Kurtis. "Notes from the Cave: 'Jigs med gling pa on Buddha-Nature." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 37:04. https://www.youtube.com/watch?v=x32COWVlJ38.
Video
Lama Surya Das at the Garrison Institute
Lama Surya Das offers his perspective on what it means to center oneself in Buddha-nature, how one lives and acts in the wakeful state, the balance of inner and outer life, the relationship between enlightenment and social transformation, and more. He talks with Robert Gabriele, Chief Operating Officer at the Garrison Institute.
Das, Surya. "Lama Surya Das at the Garrison Institute." Produced by the Garrison Institute, July 2010. Video, 31:06. https://www.youtube.com/watch?v=zQtXkVjg1F4.
Video
Longchenpa's View of Buddha-Nature by Wulstan Fletcher
Wulstan Fletcher discusses the unique way in which Longchenpa (1308-1364) approaches the topic of buddha-nature in his writings. Here he describes Longchenpa's language as somewhat difficult to understand, given his often poetic manner of expression. Furthermore, he also talks about the manner in which Longchenpa combines the second and third turning of the wheel of the Dharma and how he sees them as inseparable. Always speaking from the point of view of the Great Perfection (Dzogchen), Lonchenpa's approach was one that would influence later Nyingmapa thinkers such as Mipham Rinpoche.
Fletcher, Wulstan. “Longchenpa's View of Buddha-Nature.” Interview by Marcus Perman. Tsadra Foundation Research Department, November 9, 2019. Video, 7:06. https://youtu.be/JOTrcR3gndI.
Video
Rev. Kokyo Henkel: On His First Encounter with Buddha-Nature Teachings
Henkel, Rev. Kokyo. "On His First Encounter with Buddha-Nature Teachings." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 4:10. https://youtu.be/S-5SXBcPnd8.
Henkel, Rev. Kokyo. "On His First Encounter with Buddha-Nature Teachings." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 4:10. https://youtu.be/S-5SXBcPnd8.
Video
Rev. Kokyo Henkel: On the Connection between Zen and Dzogchen
Henkel, Rev. Kokyo. "On the Connection between Zen and Dzogchen." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 7:56. https://youtu.be/3jhWo3MtvxY.
Henkel, Rev. Kokyo. "On the Connection between Zen and Dzogchen." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 7:56. https://youtu.be/3jhWo3MtvxY.
Video
Rev. Kokyo Henkel: On the Differences between Zen and Dzogchen and the Practice of Shikantaza, or "Just Sitting"
Henkel, Rev. Kokyo. "On the Differences between Zen and Dzogchen and the Practice of Shikantaza, or 'Just Sitting'." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 8:07. https://youtu.be/PkEA0bYGLAM.
Henkel, Rev. Kokyo. "On the Differences between Zen and Dzogchen and the Practice of Shikantaza, or 'Just Sitting'." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 8:07. https://youtu.be/PkEA0bYGLAM.
Video
Rev. Kokyo Henkel: On the Various Early Influences on the Formation of the Zen Tradition
Henkel, Rev. Kokyo. "On the Various Early Influences on the Formation of the Zen Tradition." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 8:05. https://youtu.be/6w6KD6Ez8Yc.
Henkel, Rev. Kokyo. "On the Various Early Influences on the Formation of the Zen Tradition." Conversations on Buddha-Nature with Lopen Dr. Karma Phuntsho. Produced by the Tsadra Foundation Research Department, June 26, 2021. Video, 8:05. https://youtu.be/6w6KD6Ez8Yc.
Video
The Dalai Lama Speaks on Nyingma Dzogchen Nature of the Mind
The Fourteenth Dalai Lama speaks at UCSB on the Nyingma Dzogchen nature of the mind in 2009, with translation by Thupten Jinpa.
Dalai Lama, 14th. "The Dalai Lama Speaks on Nyingma Dzogchen Nature of the Mind." Talk delivered at UC Santa Barbara, April 24, 2009 at the UCSB Events Center. Translation by Thupten Jinpa. Video, 15:58. https://www.youtube.com/watch?v=YM32T-MJAf0.
Video
Vajrayana Practice & Buddha-Nature by Karl Brunnhölzl
Brunnhölzl, Karl. “Vajrayana Practice & Buddha-Nature.” Interview by Marcus Perman. Tsadra Foundation Research Department, December 3, 2018. Video, 7:20. https://youtu.be/fEwwwz_dmx8.
Brunnhölzl, Karl. “Vajrayana Practice & Buddha-Nature.” Interview by Marcus Perman. Tsadra Foundation Research Department, December 3, 2018. Video, 7:20. https://youtu.be/fEwwwz_dmx8.

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

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

bodhigarbha - An alternative term for tathāgatagarbha found in early Nyingma sources. Though it is back-translated as bodhigarbha, this term does not seem to be found in Sanskrit sources. However, in other contexts, the Tibetan byang chub snying po is often used to translate the Sanskrit term bodhimaṇḍa, which is often translated as the "seat of enlightenment." Skt. बोधिगर्भ Tib. བྱང་ཆུབ་སྙིང་པོ་

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

bodhigarbha - An alternative term for tathāgatagarbha found in early Nyingma sources. Though it is back-translated as bodhigarbha, this term does not seem to be found in Sanskrit sources. However, in other contexts, the Tibetan byang chub snying po is often used to translate the Sanskrit term bodhimaṇḍa, which is often translated as the "seat of enlightenment." Skt. बोधिगर्भ Tib. བྱང་ཆུབ་སྙིང་པོ་

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

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་

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

One of the tathāgatagarbha sūtras.

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་

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

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

advaya - Literally, "without duality," it refers to that which is indivisible, in that it is not divided into two. Skt. अद्वय Tib. གཉིས་མེད་ Ch. 不二

Atiyoga - A system of esoteric thought and practice associated with the Nyingma tradition and equivalent to Great Perfection, it is considered as the pinnacle of the nine vehicles or paths one can follow to reach Buddhahood. The system focusses on the pure, luminous and empty nature of the mind as the ground reality which must be realised through the path of trekchö and thögal practice. Skt. अतियोग Tib. ཨ་ཏི་ཡོ་ག,ཤིན་ཏུ་རྣལ་འབྱོར།

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་

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

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

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

"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.

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