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Summary Tathāgatagarbha thought in Chinese Buddhism is a transmission and development of Tathāgatagarbha thought in Indian Buddhism. Literally meaning "Buddha-containing," the notion "tathagatagarbha" emphasizes that all sentient beings without exception contain (in what way, of course, is controversial) Buddhahood (Chinese: foxing 佛性). Historically speaking, probably three major phases can be discerned of the development of Tathāgatagara thought in China: (1) the translation of the Mahāyāna-parinirvāṇa-sūtra by Dharmakṣema in the early 5th century and the commentarial tradition initiated thereby; (2) the incorporation of Tathāgatagarbha thought into the Chinese Madhyamaka schools and the Consciousness-only School during the 6th century, claiming that the notion of "tathāgatagarbha" is compatible or even superior to the notions of "emptiness" and "consciousness-only." This culminates in the work entitled the Awakening of Faith in Mahāyāna, which later became the most influential Tathāgatagarbha text throughout East Asia; (3) the popularity of this trend of thought in China after the 9th century via the pervasiveness of Chan Buddhism, which is heavily influenced by the Awakening of Faith in Mahāyāna. The jury is still out regarding whether Tathāgatagarbha thought embodied in the Awakening of Faith in Mahāyāna deviates from its Indian predecessors.
Key works Much about the development of this filed remains murky.  Hakeda & Abe 2005 is a must read. Lai 1975 is a guide for how to read the Awakening of Faith in the Chinese Buddhist context. Liu 1985 touches upon the Chinese interpretation of Buddha-nature.
Introductions Williams 2008, Lai 2009 and Liu 1989 can be a good beginning.  
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  1. (5 other versions)「一即一切、一切即一」:一個吸納佛教的神學思考歷程.Wat Simon - 2023 - Ctrc Quarterly 10:16-33.
    拙著〈「一心開二門」:一個吸納佛教的神學思考歷程〉(以下簡稱〈二門〉),嘗試吸納大乘佛教「一心開二門」,發展基督教的阿賴耶識二門結構,以聖靈為如來藏。 因這結構,便於〈如來藏復和神學:一個吸納佛教的神學思考歷程〉(以下簡稱〈復和〉),首先從《腓立比書》2:6-11推論出基督一體三身 — 法身、報身和應身 — 繼而帶出應身中保三相:先知、祭司和君王。中保概念按巴特復和神學,使一心開二門發展出一體兩面的神學路線。一面從真如門到生滅門,即透過中保三相詮釋萬法,乃「一即一切」的「基督詮釋學」;另一面則從生滅門到真 如門,即透過萬法進到基督與父神那裏去,乃「一切即一」的「基督禪觀學」。論文最後討論「一即一切」,嘗試從巴特復和神學和唐君毅先生「心通九境」,啓發出「心靈九境」的文化架構。 本文進而詳細解釋每境的神學基礎,之後再發展「一切即一」的「基督禪觀學」。.
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  2. Towards a Buddhist Theism.Davide Andrea Zappulli - 2023 - Religious Studies 59 (4):762-774.
    My claim in this article is that the thesis that Buddhism has no God, insofar as it is taken to apply to Buddhism universally, is false. I defend this claim by interpreting a central text in East-Asian Buddhism – The Awakening of Faith in Mahāyāna – through the lenses of perfect being theology (PBT), a research programme in philosophy of religion that attempts to provide a description of God through a two-step process: (1) defining God in terms of maximal greatness; (...)
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  3. (5 other versions)如來藏復和神學:一個吸納佛教的神學思考歷程.Wat Simon - 2022 - Ctrc Quarterly 9:23-35.
    本文按《文化中國》所登拙著,〈「一心開二門」:一個吸納佛教的神學思考歷程〉(以下簡稱〈二門〉),接續思考。1 〈二門〉借用牟宗三先生所指,一心開二門為人類「普遍性的共同模型」,2 帶出基督教也有類似二門「結構的類比」。便由此透過吸納大乘佛教,發展屬於基督教的「一心開二門」。其中指出基督十架復和了生滅門和真如門,並有聖靈藏於信徒內心作如來藏,繼而開啟阿摩羅識,即如來藏心識,統攝阿 賴耶識這兩度法門。但因信徒能遊走兩門之間,便可照見萬物生滅背後「上帝真如旨意」,因而肯定人類文化的價值。由此,便可開啟「一心開二門」的文化神學維度,進入本文的思考歷程。.
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  4. When there are no more Cats to Argue About: Chan Buddhist Views of Animals in Relation to Universal Buddha‐Nature.Steven Heine - 2016 - Journal of Chinese Philosophy 43 (3-4):239-258.
    Chan Buddhist discourse refers repeatedly to many kinds of animals, particularly dogs and cats, as symbols or in fables in order to comment ironically on human attitudes and behavior. These creatures are appreciated for their positive qualities yet are also scathingly criticized for representing a lack of discipline and self-control. This paper considers how a couple of Chan gongan cases featuring animals are related to the Mahayana doctrine of universal Buddha-nature. Does Chan accept and approve or reject and refute the (...)
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  5. Philosophical Aspects of Sixth-Century Chinese Buddhist Debates on “Mind and Consciousness".Hans-Rudolf Kantor - 2014 - In Chen-Kuo Lin & Michael Radich (eds.), A Distant Mirror: Articulating Indic Ideas in Sixth and Seventh Century Chinese Buddhism. Hamburg, Germany: Hamburg University Press. pp. 337-395.
  6. Studies of the works and influence of Paramartha 真諦三蔵研究論集.Toru Funayama (ed.) - 2012
  7. Yogâcāra Buddhism Transmitted or Transformed? Paramârtha (499-569) and His Chinese Interpreters.Ching Keng - 2009 - Dissertation, Harvard University
    This dissertation argues that the Yogâcāra Buddhism transmitted by the Indian translator Paramârtha (Ch. Zhendi 真諦) underwent a significant transformation due to the influence of his later Chinese interpreters, a phenomenon to which previous scholars failed to paid enough attention. I begin with showing two contrary interpretations of Paramârtha’s notion of jiexing 解性. The traditional interpretation glosses jiexing in terms of “original awakening” (benjue 本覺) in the Awakening of Faith and hence betrays its strong tie to that text. In contrast, (...)
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  8. Chinese Buddhist philosophy from Han through Tang.Whalen Lai - 2009 - In Bo Mou (ed.), History of Chinese philosophy. New York: Routledge.
  9. Mahayana Buddhism: The Doctrinal Foundations.Paul Williams - 2008 - Routledge.
    Buddhism enthusiasts that the tathAgatagarbha sources were themselves aware of the criticism that they simply taught an Atman in the same way that non- Buddhists did, and they rejected this accusation and defended themselves against the ...
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  10. The Manifestation of the Absolute in the Phenomenal World: Nature Origination in Huayan Exegesis.Imre Hamar - 2007 - Bulletin de L'Ecole Francaise d'Extreme-Orient 94:229-250.
  11. Dao Must Flow Freely—The De-substantialization of Buddha Nature in Huineng Chan.Youru Wang - 2006 - International Journal for Field-Being 5 (1).
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  12. The Awakening of Faith: Attributed to Asvaghosha.Yoshito S. Hakeda & Ryuichi Abe - 2005 - Columbia University Press.
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  13. Reification and deconstruction of Buddha nature in Chinese Chan.Youru Wang - 2003 - Dao: A Journal of Comparative Philosophy 3 (1):63-84.
  14. Buddha nature and the concept of person.Sallie B. King - 1989 - Philosophy East and West 39 (2):151-170.
  15. The early development of the Buddha-nature doctrine in china.Ming-Wood Liu - 1989 - Journal of Chinese Philosophy 16 (1):1-36.
  16. Vasubandhu's Commentary to the "Saddharmapundarika-Sutra": A Study of its History and Significance.Terry Rae Abbott - 1985 - Dissertation, University of California, Berkeley
    The Saddharmapundarika-sutra-upadesa , composed by the eminent Buddhist philosopher Vasubandhu in the fourth or fifth century A. D., has the important distinction of being the only Indian commentary on the Lotus Sutra to be preserved in any Buddhist canon. The Lotus Sutra, with a 2,000 year history spanning India, Central Asia, China and Japan, still remains one of the most important of all the Mahayana Sutras. ;This dissertation on Vasubandhu's commentary to the Lotus Sutra is comprised of three parts: Part (...)
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  17. The yogācārā and mādhyamika interpretations of the Buddha-nature concept in chinese buddhism.Ming-Wood Liu - 1985 - Philosophy East and West 35 (2):171-193.
  18. Tathāgatagarbha thought: A basis of Buddhist devotionalism in East Asia.Kiyota Minoru - 1985 - Japanese Journal of Religious Studies 12 (2-3):207-231.
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  19. Philosophy of mind in sixth-century China: Paramārtha's "evolution of consciousness".Diana Y. Paul - 1984 - Stanford, Calif.: Stanford University Press. Edited by Paramārtha.
    Of the many translators who carried the Buddhist doctrine to China, Paramartha, a missionary-monk who arrived in China in AD 546, ranks as the translator par excellence of the sixth century. Introducing philosophical ideas that would subsequently excite the Chinese imagination to develop the great schools of Sui and T'ang Buddhism, Paramartha's translations are almost exclusively of Yogacara Buddhist texts on the nature of the mind and consciousness. This first study of Paramartha in a Western language focuses on the Chuan (...)
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  20. Sinitic speculations on Buddha-nature: The nirvāṇa school (420-589).Whalen Lai - 1982 - Philosophy East and West 32 (2):135-149.
  21. The mind as the Buddha-nature: The concept of the absolute in ch 'an buddhism'.Yün-hua Jan - 1981 - Philosophy East and West 31 (4):467-477.
  22. Illusionism (māyavāda) in late T'ang buddhism: A hypothesis on the philosophical roots of the round enlightenment sūtra (yüan-chüeh-ching).Whalen W. Lai - 1978 - Philosophy East and West 28 (1):39-51.
  23. The Lion’s Roar of Queen Srimala: A Buddhist Scripture on the Tathagatagarbha Theory.Diana Y. Paul, Alex Wayman & Hideko Wayman - 1976 - Philosophy East and West 26 (3):346.
  24. The Awakening Of Faith In Mahayana (Ta-Ch'eng Ch'i-Hsin Lun): A Study Of the Unfolding Of Sinitic Mahayana Motifs.Whalen Lai - 1975 - Dissertation, Harvard University