|
|
| (2 intermediate revisions by the same user not shown) |
| Line 1: |
Line 1: |
|
| |
|
|
| |
| {{TimelineEntry
| |
| |date=By 100 BCE
| |
| |image=Aṅguttaranikāya.png
| |
| |description=''[[Aṅguttaranikāya]]'' mentions the luminous nature of the mind.
| |
| |layout=vertical
| |
| }}
| |
| {{TimelineEntry
| |
| |date=By 100 CE
| |
| |image=Aṣṭasahāsrikāprajñāpāramitāsūtra.jpg
| |
| |imagePosition=50% 10%
| |
| |description=''[[Aṣṭasahāsrikāprajñāpāramitāsūtra]]'' states that the mind is luminous by nature.
| |
| |layout=vertical
| |
| }}
| |
| {{TimelineEntry
| |
| |date=c.100 CE
| |
| |image=Sui Mahayana Mahaparinirvana Sutra.jpeg
| |
| |imagePosition=50% 45%
| |
| |description=[[Mahāparinirvāṇasūtra]] (which [[Michael Radich]] dates as early as the 2nd Century) mentions ''tathāgathagarbha'' and used the term ātman to describe buddha-nature.
| |
| |layout=vertical
| |
| }}
| |
| {{TimelineEntry
| |
| |date=c.200 CE
| |
| |image=Amoghavajra_14_century_National_Museum_Tokyo_Wikipedia.jpg
| |
| |imagePosition=50% 20%
| |
| |description=[[Tathāgatagarbhasūtra]] (as dated by [[Michael Zimmermann]]) and other scriptures later considered as sūtras teaching tathāgathagarbha were circulating and promoted the concept of buddha-nature.
| |
| |layout=horizontal
| |
| }}
| |
| {{TimelineEntry
| |
| |date=c.200 CE
| |
| |image=Nagarjuna_thangka.jpg
| |
| |imagePosition=50% 20%
| |
| |description=[[Nāgārjuna]] wrote [[Dharmadhātustava]] and praised the sphere of reality as the basis of ''saṃsāra'' and ''nirvāṇa''. He called it 'the element' and 'luminous mind' and claimed emptiness does not negate this nature.
| |
| |layout=horizontal
| |
| }}
| |
| {{TimelineEntry
| |
| |date=c.300 CE
| |
| |image=Amoghavajra_14_century_National_Museum_Tokyo_Wikipedia.jpg
| |
| |imagePosition=50% 20%
| |
| |description=[[Tathāgathagarbhasūtra]] was perhaps translated into Chinese by [[Faju]].
| |
| |layout=horizontal
| |
| }}
| |
| {{TimelineEntry
| |
| |date=c.320 CE
| |
| |description=''[[Śrīmālādevīsiṃhanādanirdeśa]]'' (which may have been circulating as one of the most influential sūtras on buddha-nature) is said to have been translated into Chinese by [[Seng Fani]]. It claims buddha-nature 'is empty of adventitious stains but not empty of its limitless inseparable qualities'.
| |
| |layout=vertical
| |
| }}
| |
| {{TimelineEntry
| |
| |date=By 400 CE
| |
| |description=''[[Mahābherīsūtra]]'' (which was translated into Chinese by [[Guṇabhadra]]) equates buddha-nature with ''dharmakāya''. [[Anūnatvāpūrṇatvanirdeśaparivarta]] (which [[Jonathan Silk]] dates at least before the earliest 5th century) mentions how sentient beings, bodhisattvas and buddhas are three phase of the buddha-nature being impure, partially obscured and fully pure.
| |
| |layout=vertical
| |
| }}
| |
| {{TimelineEntry
| |
| |date=c.417 CE
| |
| |image=Faxian_Quora.jpg
| |
| |imagePosition=50% 25%
| |
| |description=[[Buddhabhadra]] and [[Faxian]] translates ''[[Mahāparinirvāṇasūtra]]'' into Chinese.
| |
| |layout=horizontal
| |
| }}{{#default_form:TimelineEntry}}
| |
