Buddha-Nature and a Dialectic of Presence and Absence in the Works of Mi-pham

Dissertation

Abstract

This dissertation addresses the relationship between metaphysical presence and absence (emptiness) in Buddhism through a focus on the Nying-ma tradition as articulated in the works of Mi-pham ( 'ju mi pham rgya mtsho, 1846-1912), a great synthesizer of Buddhist doctrine and Nying-ma philosophy. I draw widely from his writings on Yogācāra, Madhyamaka, and tantra to discuss the significance of an ontological "ground" (gzhi), or Buddha-nature, as the central theme in his overall interpretative scheme. Mi-pham was a prolific writer on a variety of topics, and had a remarkable ability to synthesize diverse strands of thought. The tradition of the Nying-ma is a complex one, and there are many divergent and competing voices that lay claim to the tradition. I will try to present important facets of this central theme in Mi-pham’s philosophy of Nying-ma, and show how he uses a dialectic of presence and absence around which he discusses a unified ground.

Mi-pham was a prominent figure in the Tibetan non-sectarian (ris med) movement in the late nineteenth and early twentieth centuries. He most notably brought esoteric Nying-ma doctrines into conversation with the exoteric scholastic discourses of his day. Mi-pham formulates the Nying-ma tradition of his predecessors Long-chen-pa (klong chen rab 'byam, 1308-1364) and Rong-zom (rong zom chos kyi bzang po, ca. 11th c.) in response to traditions of "other-emptiness," through which he distinguishes his Nying-ma tradition.

Buddha-nature is a theme in Mi-pham's work that has a strong association with tantra in the Nying-ma tradition. His affirmation of the presence of Buddha-nature as intrinsic within the ground of existence shares predominant characteristics of the discourses of tantra in the Nying-ma tradition and, in particular, the Great Perfection (rdzogs chen). The Great Perfection is an antischolastic textual and meditative tradition that consistently evades systematic analysis, and in a fundamental way is antithetical to abstract conceptual determination. Mi-pham creatively formulates the esoteric discourses that have defined the Nying-ma tradition—the Great Perfection and the tantric tradition of the Guhyagarbha—in terms of central exoteric discourses of Buddhism: Buddha-nature, the Middle Way, and Buddhist epistemological systems. This dissertation explores a range of topics within Mi-pham's thought to underscore Buddha-nature and a dialectic of presence and absence as a central thread that runs through his interpretative system.

Citation	Duckworth, Douglas S. "Buddha-Nature and a Dialectic of Presence and Absence in the Works of Mi-Pham (mi pham rgya mtsho)." PhD Diss, University of Virginia, 2005.

Abstracti
Acknowledgementsiii
Introduction1
- Historical Context1
- Monastic Colleges and Buddhist Education9
- Epistemology and Negative Dialectics13
- Buddha-Nature15
- Summary of Contents18
- Interpretive Context24
Chapter 1: Buddha-Nature and the Unity of the Two Truths27
- Introduction27
- Mi-pham's Synthesis31
- Two Truths35
- Buddha-Nature as the Unity of Appearance and Emptiness45
- Buddha-Nature as the Definitive Meaning56
- Conclusion63
Chapter 2: Yogācāra, Prāsaṅgika, and the Middle Way64
- Introduction64
- Middle Way and Mind-Only64
- Foundations of Yogācāra67
- Svātantrika-Prāsaṅgika73
- Dialectical Ascent90
- Conclusion99
Chapter 3: The Present Absence101
- Introduction101
- Other-Emptiness in the Jo-nang102
- Other-Emptiness and the Nying-ma: Lo-chen Dharma Śrī115
- Another Emptiness? Emptiness of Self/Other122
- Delineating Phenomena and Suchness125
- Delineating Emptiness135
- Emptiness as the Unity of Appearance and Emptiness141
- Conclusion149
Chapter 4: Buddha—Nature and the Indivisible Ground and Fruition151
- Introduction151
- Delineating the Views on Buddha-Nature151
- Buddha-Nature as Heritage, Buddha-Nature as the Ground160
- Delineating Appearance and Reality170
- Establishing Buddha-Nature: The Immanent Buddha180
- Establishing Appearances as Divine189
- Buddha-Nature and a Difference Between Sūtra and Mantra200
- Buddha-Nature as the Ground of the Great Perfection212
- Conclusion214
Concluding Remarks216
Document 1221
- Introduction221
Lion's Roar: Exposition of Buddha-Nature221
- 1. Stating Other Traditions224
- 2. Presenting Our Own Authentic Tradition228
  - 1. The Meaning of the First Verse “Because the body of the perfect
    Buddha is radiant”228
  - 2. The Meaning of the Second Verse “Because suchness is indivisible”235
  - 3. The Meaning of the Third Verse “Because of possessing heritage”239
- 1. Refuting the View that (the Basic Element) is Truly Established and
  Not Empty245
- 2. Refuting the View that (the Basic Element) is a Void Emptiness247
- 3. Refuting the Apprehension of (the Basic Element) as Impermanent and Conditioned248
Document 2261
- Introduction261
Notes on the Essential Points of (Mi-pham's) Exposition (of Buddha-Nature)261
Document 3272
- Introduction272
Excerpt from Roar of the Fearless Lion (48.2-97.4)272
- 1. The Subject of the Extensive Discussion Here, an Explanation of the
  Progression of Profound Points of the Ground, Path, and Fruition of the
  Sūtra Perfection Vehicle273
- 1. The Manner of the Teaching of the Profound Abiding Reality of the
  Definitive Meaning of the Perfection Vehicle274
- 1. The Progression of the Wheels of Doctrine which are the Means of
  Teaching the Definitive Meaning of the Abiding Reality274
  - 1. The Wheels of Doctrine Indicated in the Saṃdhinirmocanasūtra274
    - 1. Presenting Scripture274
    - 2. Establishing the Reason for That Being the Way It Is279
  - 2. The Wheels of Doctrine Indicated in the
    Dhāraṇīśvararājaparipṛcchā289
    - 1. Presenting Scripture289
    - 2. Establishing (the Reason for That Being) the Way It Is293
  - 3. In Accord with That, the Way They are Indicated in the Nirvāṇa
    (sūtra) and so forth296
    - 1. Presenting Scripture296
      - 1. Presenting Scripture from the Nirvāṇasūtra296
      - 2. Presenting Scripture from the Aṅgulimālīyasūtra298
    - 2. Establishing through Reasoning That Being the Way It Is300
    - 3. An Appended Identification of the Scriptural Collections of
      Definitive Meaning306
- 2. The Way that These Commentaries on Buddha’s Viewpoint are
  Supreme307
Bibliography313
- Tibetan Sources313
- Non-Tibetan Sources318