Hookham, S. K. (1991). The Buddha within: Tathagatagarbha doctrine according to the Shentong interpretation of the Ratnagotravibhaga. SUNY Press.
ISBN0-7914-0357-2. Source; [2] (accessed: Tuesday May 5, 2009), pp.165-166.
Petit, John Whitney (1999). Mipham's Beacon of Certainty: Illuminating the View of Dzochen, the Great Perfection. Boston: Wisdom Publications (1999). ISBN978-0-86171-157-4. Source: [3] (accessed: Saturday May 9, 2009), p.78-79
Zijie Li (2020): Fazang’s theory of zhenru真如 (Skt. tathatā) and zhongxing 種姓 (Skt. gotra): with a focus on the influence of the Ratnagotravibhāga, Studies in Chinese Religions, doi:10.1080/23729988.2020.1763676
Scheidegger, Daniel (2007: p.27): Certainly, the main characteristic of what is named “lamp” (sgron ma) can be circumscribed as “inseparability of clarity and emptiness” (gsal stong dbyer med). Thus, it is that which makes itself clear (gsal ba) — i.e., that which actualizes itself in and as visionary experience of form, colour, sound, etc., — without losing its quality of being empty of any concreteness. In other words, it is the inseparability of the empty essence (ngo bo stong pa) and the clear nature (rang bzhin gsal ba) of the ground (gzhi) in and as all-pervading compassion (thugs rje kun khyab) as it manifests outwardly in visionary experience. Of course, the term “manifest outwardly” (phyi snang) should not be taken too literally, rather, it should be understood as a projection¿ of the “inner” luminosity (nang gsal) of the ground which forms the innermost part or “heart“ (tsitta [an alternate orthographic rendering of citta (sanskrit)]) of man into a seemingly Outer Space (phyi’i dbyings). Useful in this context is the picture of the Youthful-Vase-Body (gzhon nu bum pa’i sku). When the outer wall of this body which symbolizes the ground in its “inner” potentiality, is broken through, its “inner” light is seen in the “Outer Space”. Obviously, the term “Outer Space” (phyi’i dbyings) does not refer to some kind of “science-fiction like outer space”, but means that the ground is making room for itself in and as experienceable plenum. Moreover, the term “lamp” (sgron ma) also implies a bodily presence. It is the ground present in the concrete givenness of an individual being and thus, it is similar to the tathagatagarbha of the general Mahayana Buddhism. Source: [1] (accessed: Saturday May 9, 2009)
