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State University of New York Press - Douglas Samuel Duckworth

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249 pages

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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.
Preface

Introduction
Presence and Absence
Historical Survey
Monastic Education and the Nonsectarian Movement
Life and Works of Mipam
Summary of Contents
The End of the Beginning

Chapter 1. Buddha-Nature and the Unity of the Two Truths
Introduction
Mipam’s Synthesis
Two Truths
Buddha-Nature as the Unity of Appearance and Emptiness
Buddha-Nature as the Definitive Meaning
Conclusion

Chapter 2. Middle Way of Prāsan˙gika and Yogācāra
Introduction
Svātantrika-Prāsan˙gika
Dialectical Ascent
Foundations of Yogācāra
Prāsan˙gika versus Yogācāra
Conclusion

Chapter 3. The Present Absence
Introduction
Other-Emptiness in the Jonang
Other-Emptiness and the Nyingma: Lochen Dharmaśrī
Another Emptiness? Emptiness of Self/Other
Phenomena and Suchness
De/limiting Emptiness
Emptiness as the Unity of Appearance and Emptiness
Conclusion

Chapter 4. Buddha-Nature and the Ground of the Great Perfection
Introduction
Distinguishing the Views on Buddha-Nature
Buddha-Nature as Heritage, Buddha-Nature as the Ground
Appearance and Reality
Conclusion

Chapter 5. The Indivisible Ground and Fruition
Introduction
Establishing Buddha-Nature: The Immanent Buddha
Establishing Appearances as Divine
Buddha-Nature and a Difference Between Sūtra and Mantra
Conclusion

Conclusion
Translations of Primary Texts
Appendix 1. Lion’s Roar: Exposition of Buddha-Nature
Stating Other Traditions
Presenting Our Authentic Tradition
The Meaning of the First Verse “Because the body of the perfect Buddha is radiant”
The Meaning of the Second Verse “Because thusness is indivisible”
The Meaning of the Third Verse “Because of possessing heritage”
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
Bibliography
Index

Sujets

Lycée

Philosophie

Tibetan Buddhism

Buddhism

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Publié par	State University of New York Press
Date de parution	24 octobre 2016
Nombre de lectures	0
EAN13	9780791477984
Langue	English

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MIPAM ON BUDDHA-NATURE
M IPAM ON B UDDHA -N ATURE

The Ground of the Nyingma Tradition
Douglas S. Duckworth
STATE UNIVERSITY OF NEW YORK PRESS
Published by
State University of New York Press, Albany
© 2008 State University of New York
All rights reserved
Printed in the United States of America
No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher.
For information, contact State University of New York Press, Albany, NY
www.sunypress.edu
Production by Ryan Morris
Marketing by Michael Campochiaro
Library of Congress Cataloging in Publication Data
Duckworth, Douglas S., 1971–
Mipam on Buddha-nature : the ground of the Nyingma tradition / Douglas S. Duckworth.
p. cm.
Includes bibliographical references and index.
ISBN 978-0-7914-7522-5 (paperback : alk. paper)
ISBN 978-0-7914-7521-8 (hardcover : alk. paper) 1. Mi-pham-rgya-mtsho, ’Jam-mgon
’Ju, 1846-1912. 2. Rñin-ma-pa (Sect)—Doctrines. 3. Madhyamika (Buddhism) 4. Buddhahood. I. Title.
BQ972.I457D83 2008
294.3’420423—dc22
2007037662
10 9 8 7 6 5 4 3 2 1
C ONTENTS
Preface
Introduction
Presence and Absence
Historical Survey
Monastic Education and the Nonsectarian Movement
Life and Works of Mipam
Summary of Contents
The End of the Beginning
Chapter 1. Buddha-Nature and the Unity of the Two Truths
Introduction
Mipam’s Synthesis
Two Truths
Buddha-Nature as the Unity of Appearance and Emptiness
Buddha-Nature as the Definitive Meaning
Conclusion
Chapter 2. Middle Way of Prāsa ṅ gika and Yogācāra
Introduction
Svātantrika-Prāsa ṅ gika
Dialectical Ascent
Foundations of Yogācāra
Prāsa ṅ gika versus Yogācāra
Conclusion
Chapter 3. The Present Absence
Introduction
Other-Emptiness in the Jonang
Other-Emptiness and the Nyingma: Lochen Dharmaśrī
Another Emptiness? Emptiness of Self/Other
Phenomena and Suchness
De/limiting Emptiness
Emptiness as the Unity of Appearance and Emptiness
Conclusion
Chapter 4. Buddha-Nature and the Ground of the Great Perfection
Introduction
Distinguishing the Views on Buddha-Nature
Buddha-Nature as Heritage, Buddha-Nature as the Ground
Appearance and Reality
Conclusion
Chapter 5. The Indivisible Ground and Fruition
Introduction
Establishing Buddha-Nature: The Immanent Buddha
Establishing Appearances as Divine
Buddha-Nature and a Difference Between Sūtra and Mantra
Conclusion
Conclusion
Translations of Primary Texts
Appendix 1. Lion’s Roar: Exposition of Buddha-Nature
Stating Other Traditions
Presenting Our Authentic Tradition
The Meaning of the First Verse “Because the body of the perfect Buddha is radiant”
The Meaning of the Second Verse “Because thusness is indivisible”
The Meaning of the Third Verse “Because of possessing heritage”
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
Bibliography
Index
P REFACE
I have gathered here Mipam’s writings on Buddha-nature from a variety of sources to show the central role of Buddha-nature in his works. In doing so, I do not stray far from his texts and include many excerpted translations. In the notes and text, I use the Wylie system to transliterate Tibetan into English. Also, I have adopted the THDL system of phonetic transcription developed by David Germano and Nicolas Tournadre to render Tibetan into English (hence, “Mipam” not “Mipham”). When relevant, I include Sanskrit technical terms parenthetically with the Tibetan.
As with all things, this book is the result of many causes and conditions. I would like to first express my deepest gratitude to Chökyi Nyima Rinpoché, and his late father, Tulku Urgyen, without whom I would not have had the inspiration to take on such a study as this. This book evolved out of my Ph.D. dissertation, entitled “Buddha-Nature and a Dialectic of Presence and Absence in the Works of Mi-pham” (University of Virginia, 2005); it would not have been possible without my peerless advisor, Professor Jeffrey Hopkins. I also owe a debt of gratitude to Professor David Germano, who has helped me over the years in many significant ways. Professors Hopkins and Germano have both consistently challenged me to deepen my understanding of texts and traditions in critical and creative ways. Professors Karen Lang and Robert Hueckstedt also gave me invaluable feedback in the early stages of this project.
My studies were made possible due to many learned Tibetan scholars, who I list in the order that I met them: the late Nyoshül Khenpo, Khenpo Orgyen Trinlé, the late Khenpo Jadrel, the late Khenpo Petsé, Khenpo Chöying Lhündrup, Khenpo Tupten Yeshé, Khenpo Yeshé Trinlé, Khenpo Sherap Özer, Khenpo Nyima Töndrup, Khenpo Namdröl, Khenpo Tsültrim Dargyé, Aku Rapgyé, the late Khenpo Yönten Zangpo, Khenpo Jampa Lodrö, Khenpo Sherap Zangpo, Khenpo Sherap Dorjé, Khenpo Pema Sherap, Khenpo Kātyāyana, Khenpo Wangchuk Sönam, Khenpo Apé, Trülku Nyima Gyeltsen, Khenpo Tsülnam, and last but not least, Khenpo Tsültrim Lodrö. All these teachers, and others not mentioned, shared their wisdom with great kindness.
My interest in the academic study of Buddha-nature was sparked by my undergraduate professor, Sallie King, whom I would like to thank as a teacher, friend, and mentor. I am also grateful to Fulbright-Hays for providing me with a fellowship to do research in Nepal and India. Also, a summer stipend from the National Endowment for the Humanities helped me to bring this project to completion. I owe a special thanks to Professor John Dunne, who tutored me in Tibetan when I was first traveling in India after college. I would also like to thank Nawang Thokmey, a South Asian librarian at the University of Virginia, for helping me locate Tibetan texts, and Gene Smith, who introduced me to Jonang teachers and texts.
I wish to express my gratitude to all my other teachers, colleagues, friends, and family who have given me guidance over the years. In particular, communications with Thomas Doctor, Adam Pearcy, and Karma Phuntsho have helped my understanding of Mipam. Also, Cortland Dahl, David Duckworth, James Gentry, Charlie Orzech, Jimmy Pittard, Amanda Porterfield, and Jann Ronis have given me valuable feedback on this work. This book is dedicated to my family, and to anyone whose hair stands on end upon hearing about emptiness.
I NTRODUCTION
This book addresses the relationship between presence and absence (emptiness) in Buddhist thought. It focuses on the Nyingma ( rnying ma ) tradition of Tibet as articulated in the works of Mipam ( ’ju mi pham rgya mtsho , 1846–1912), a great synthesizer of Buddhist doctrine and Nyingma philosophy. Mipam incorporates an extraordinarily wide range of discourses into his grand, systematic interpretation of Buddhist doctrine. I draw widely from his writings on the Middle Way ( dbu ma, madhyamaka ), epistemology ( tshad ma, pramā ṇ a ), and tantra to discuss the significance of an ontological “ground” ( gzhi ), or Buddha-nature, as the central theme in his overall interpretative scheme. I present Mipam’s view across a range of topics to underscore Buddha-nature and a dialectic of presence and absence as a central thread that runs through his interpretative system.
The presence of Buddha-nature as intrinsic within the ground of existence is a predominant feature of the discourses of tantra in the Nyingma tradition of Tibet, and in particular, the Great Perfection ( rdzogs chen ). The Great Perfection is a textual and meditative tradition that affirms the nature of mind as the Buddha, and offers a radically direct approach to actualizing this reality. The view of the Great Perfection consistently evades systematic analysis and in a fundamental way is antithetical to abstract conceptual determination. While Mipam did not write extensively on the Great Perfection as an isolated topic, he elucidates the view of the Great Perfection in his exoteric writings by creatively formulating the esoteric discourses that have defined the Nyingma tradition—namely, the Great Perfection—in terms of central exoteric discourses of monastic Buddhism: Buddha-nature, the Middle Way, and Buddhist epistemological systems. He skillfully incorporates esoteric discourses of Mantra ( sngags ) characteristic of his Nyingma predecessors into his commentaries on Indian śāstras.
Buddhist epistemology, a system that delineates the authentic means of knowing reality, plays an important role in Mipam’s exegesis across both domains of esoteric and exoteric doctrines. Mipam integrates aspects of the Buddhist epistemological tradition with a view of Mantra, and associates the view of the Great Perfection with Prāsa ṅ gika-Madhyamaka. The Great Perfection is the Nyingma tradition’s highest esoteric teaching and Prāsa ṅ gika-Madhyamaka is the philosophy commonly accepted in Tibet as the highest exoteric view. By integrating the esoteric teachings of Nyingma tantra with Buddhist epistemology and Prāsa ṅ gika-Madhyamaka, Mipam affirms the Nyingma as not only a tradition of tantric exegesis and ritual practice, but also as grounded within the rigorous intellectual traditions of Buddhist exoteric philosophy.
While discussing Mipam’s treatment of Buddha-nature, or the ground, across a number of issues in his works, we will address in detail his representation of affirmation and negation. The English terms “affirmation” and “negation” refer to the realm of linguistic representation. To depict the issues at stake in a more mea