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|BookToc=*Preface ix | |BookToc=* {{i|Preface|ix}} | ||
* {{i|Introduction|xi}} | |||
*Introduction xi | ** {{i|''Presence and Absence''|xii}} | ||
**Presence and Absence xii | ** {{i|''Historical Survey''|xvii}} | ||
**Historical Survey xvii | ** {{i|''Monastic Education and the Nonsectarian Movement''|xx}} | ||
**Monastic Education and the Nonsectarian Movement xx | ** {{i|''Life and Works of Mipam''|xxiii}} | ||
**Life and Works of Mipam xxiii | ** {{i|''Summary of Contents''|xxviii}} | ||
**Summary of Contents xxviii | ** {{i|''The End of the Beginning''|xxxii}} | ||
**The End of the Beginning xxxii | * {{i|Chapter 1. Buddha-Nature and the Unity of the Two Truths|1}} | ||
** {{i|''Introduction'' 1|}} | |||
*Chapter 1. Buddha-Nature and the Unity of the Two Truths 1 | ** {{i|''Mipam’s Synthesis''|4}} | ||
**Introduction 1 | ** {{i|''Two Truths''|6}} | ||
**Mipam’s Synthesis 4 | ** {{i|''Buddha-Nature as the Unity of Appearance and Emptiness''|13}} | ||
**Two Truths 6 | ** {{i|''Buddha-Nature as the Definitive Meaning''|20}} | ||
**Buddha-Nature as the Unity of Appearance and Emptiness 13 | ** {{i|''Conclusion'' 26|}} | ||
**Buddha-Nature as the Definitive Meaning 20 | * {{i|Chapter 2. Middle Way of Prāsaṅgika and Yogācāra|27}} | ||
**Conclusion 26 | ** {{i|''Introduction''|27}} | ||
** {{i|''Svātantrika-Prāsaṅgika''|28}} | |||
*Chapter 2. Middle Way of Prāsaṅgika and Yogācāra 27 | ** {{i|''Dialectical Ascent''|39}} | ||
**Introduction | ** {{i|''Foundations of Yogācāra''|45}} | ||
**Svātantrika-Prāsaṅgika | ** {{i|''Prāsaṅgika versus Yogācāra''|51}} | ||
**Dialectical Ascent | ** {{i|''Conclusion''|53}} | ||
**Foundations of Yogācāra | * {{i|Chapter 3. The Present Absence|55}} | ||
**Prāsaṅgika versus Yogācāra | ** {{i|''Introduction''|55}} | ||
**Conclusion | ** {{i|''Other-Emptiness in the Jonang''|57}} | ||
** {{i|''Other-Emptiness and the Nyingma: Lochen Dharmaśrī''|66}} | |||
*Chapter 3. The Present Absence 55 | ** {{i|''Another Emptiness? Emptiness of Self/Other''|71}} | ||
**Introduction | ** {{i|''Phenomena and Suchness''|73}} | ||
**Other-Emptiness in the Jonang | ** {{i|''De/limiting Emptiness''|81}} | ||
**Other-Emptiness and the Nyingma: Lochen Dharmaśrī | ** {{i|''Emptiness as the Unity of Appearance and Emptiness''|85}} | ||
**Another Emptiness? Emptiness of Self/Other | ** {{i|''Conclusion''|91}} | ||
**Phenomena and Suchness | * {{i|Chapter 4. Buddha-Nature and the Ground of the Great Perfection|93}} | ||
**De/limiting Emptiness | ** {{i|''Introduction''|93}} | ||
**Emptiness as the Unity of Appearance and Emptiness | ** {{i|''Distinguishing the Views on Buddha-Nature''|94}} | ||
**Conclusion | ** {{i|''Buddha-Nature as Heritage, Buddha-Nature as the Ground''|99}} | ||
** {{i|''Appearance and Reality''|107}} | |||
*Chapter 4. Buddha-Nature and the Ground of the Great Perfection 93 | ** {{i|''Conclusion''|114}} | ||
**Introduction | * {{i|Chapter 5. The Indivisible Ground and Fruition|117}} | ||
**Distinguishing the Views on Buddha-Nature | ** {{i|''Introduction''|117}} | ||
**Buddha-Nature as Heritage, Buddha-Nature as the Ground | ** {{i|''Establishing Buddha-Nature: The Immanent Buddha''|118}} | ||
**Appearance and Reality | ** {{i|''Establishing Appearances as Divine''|124}} | ||
**Conclusion | ** {{i|''Buddha-Nature and a Difference Between Sūtra and Mantra''|131}} | ||
** {{i|''Conclusion''|139}} | |||
*Chapter 5. The Indivisible Ground and Fruition 117 | * {{i|Conclusion|141}} | ||
**Introduction | * {{i|Translations of Primary Texts|145}} | ||
**Establishing Buddha-Nature: The Immanent Buddha | ** {{i|Appendix 1. ''Lion’s Roar: Exposition of Buddha-Nature''|147}} | ||
**Establishing Appearances as Divine | *** {{i|Stating Other Traditions|149}} | ||
**Buddha-Nature and a Difference Between Sūtra and Mantra | *** {{i|Presenting Our Authentic Tradition|153}} | ||
**Conclusion | **** {{i|The Meaning of the First Verse "Because the body of the perfect Buddha is radiant"|153}} | ||
**** {{i|The Meaning of the Second Verse "Because thusness is indivisible"|159}} | |||
*Conclusion 141 | **** {{i|The Meaning of the Third Verse "Because of possessing heritage"|162}} | ||
*Translations of Primary Texts | *** {{i|Refuting the View that [the Basic Element] Is Truly Established and Not Empty|167}} | ||
**Appendix 1. Lion’s Roar: Exposition of Buddha-Nature | *** {{i|Refuting the View that [the Basic Element] Is a Void Emptiness|168}} | ||
***Stating Other Traditions | *** {{i|Refuting the Apprehension of [the Basic Element] as Impermanent and Conditioned|170}} | ||
***Presenting Our Authentic Tradition | ** {{i|Appendix 2. ''Notes on the Essential Points of [Mipam’s] Exposition [of Buddha-Nature]''|181}} | ||
****The Meaning of the First Verse | * {{i|Notes|191}} | ||
****The Meaning of the Second Verse | * {{i|Bibliography|265}} | ||
****The Meaning of the Third Verse | * {{i|Index|281}} | ||
***Refuting the View that [the Basic Element] Is Truly Established and Not Empty | |||
***Refuting the View that [the Basic Element] Is a Void Emptiness | |||
***Refuting the Apprehension of [the Basic Element] as Impermanent and Conditioned | |||
**Appendix 2. Notes on the Essential Points of [Mipam’s] Exposition [of Buddha-Nature] | |||
*Notes 191 | |||
*Bibliography 265 | |||
*Index 281 | |||
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Revision as of 10:24, 10 September 2018
Mipam on Buddha-Nature
Book
Book
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)
| Citation | 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. |
|---|---|
- Mi pham rgya mtsho. bde gshegs snying po'i stong thun chen mo seng+ge'i nga ro. Bylakuppe: Ngagyur Nyingma Institute, 2002.
- Mi pham rgya mtsho. bde gshegs snying po'i stong thun chen mo seng+ge'i nga ro. In bka' ma shin tu rgyas pa (kaH thog), Vol. 49: 369 - 434. Chengdu: kaH thog mkhan po 'jam dbyangs, [1999].
- Alternate Online version: RYwiki - Online Translation available from Gyurme Avertin: Mipham Rinpoche, Lion's Roar: Buddha Nature in a Nutshell
