Mipam on Buddha-Nature

Translation of Lion's Roar: Exposition of Buddha-Nature

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• Prefaceix
• Introductionxi
  • Presence and Absencexii
  • Historical Surveyxvii
  • Monastic Education and the Nonsectarian Movementxx
  • Life and Works of Mipamxxiii
  • Summary of Contentsxxviii
  • The End of the Beginningxxxii
• Chapter 1. Buddha-Nature and the Unity of the Two Truths1
  • Introduction1
  • Mipam’s Synthesis4
  • Two Truths6
  • Buddha-Nature as the Unity of Appearance and Emptiness13
  • Buddha-Nature as the Definitive Meaning20
  • Conclusion26
• Chapter 2. Middle Way of Prāsaṅgika and Yogācāra27
  • Introduction27
  • Svātantrika-Prāsaṅgika28
  • Dialectical Ascent39
  • Foundations of Yogācāra45
  • Prāsaṅgika versus Yogācāra51
  • Conclusion53
• Chapter 3. The Present Absence55
  • Introduction55
  • Other-Emptiness in the Jonang57
  • Other-Emptiness and the Nyingma: Lochen Dharmaśrī66
  • Another Emptiness? Emptiness of Self/Other71
  • Phenomena and Suchness73
  • De/limiting Emptiness81
  • Emptiness as the Unity of Appearance and Emptiness85
  • Conclusion91
• Chapter 4. Buddha-Nature and the Ground of the Great Perfection93
  • Introduction93
  • Distinguishing the Views on Buddha-Nature94
  • Buddha-Nature as Heritage, Buddha-Nature as the Ground99
  • Appearance and Reality107
  • Conclusion114
• Chapter 5. The Indivisible Ground and Fruition117
  • Introduction117
  • Establishing Buddha-Nature: The Immanent Buddha118
  • Establishing Appearances as Divine124
  • Buddha-Nature and a Difference Between Sūtra and Mantra131
  • Conclusion139
• Conclusion141
• Translations of Primary Texts145
  • Appendix 1. Lion’s Roar: Exposition of Buddha-Nature147
    • Stating Other Traditions149
    • Presenting Our Authentic Tradition153
      • The Meaning of the First Verse "Because the body of the perfect
        Buddha is radiant"153
      • The Meaning of the Second Verse "Because thusness is indivisible"159
      • The Meaning of the Third Verse "Because of possessing heritage"162
    • Refuting the View that [the Basic Element] Is Truly Established and Not Empty167
    • Refuting the View that [the Basic Element] Is a Void Emptiness168
    • Refuting the Apprehension of [the Basic Element] as Impermanent and Conditioned170
  • Appendix 2. Notes on the Essential Points of [Mipam’s] Exposition
    [of Buddha-Nature]181
• Notes191
• Bibliography265
• Index281

Existent entities arise in dependence upon something else; they are dependent arisings. "Nonentities like space are also dependent because they are imputed in dependence upon entities. This interdependence does not make phenomena go away, but is the necessary condition for their arising. Also, this is why phenomena lack any truly established individual essences.  

~ in Mipam on Buddha-Nature, page(s) 8

Appearances are not found when they are analyzed; therefore, they are empty. However, emptiness is not some separate reality behind appearances. Rather, in the appearance/emptiness dichotomy of two truths, the two truths are in actuality an inseparable unity.  

~ in Mipam on Buddha-Nature, page(s) 8

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Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt. मध्यमक Tib. དབུ་མ་ Ch. 中觀見

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Yogācāra - Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana). Skt. योगाचार Tib. རྣལ་འབྱོར་སྤྱོད་པ་ Ch. 瑜伽行派

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Jonang - The Jonang tradition was established by Dölpopa Sherab Gyaltsen, a thirteenth-century Sakya monk famous for his Zhentong teachings. The Jonang teachings and monasteries were suppressed in Tibet in the seventeenth century but survived in Amdo. Tib. ཇོ་ནང་

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Nyingma - The Nyingma, which is often described as the oldest tradition of Tibetan Buddhism, traces its origin to Padmasambhava, who is said to have visited Tibet in the eighth century. Tib. རྙིང་མ་

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sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt. सूत्र Tib. མདོ། Ch. 佛经

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śūnyatā - The state of being empty of an innate nature due to a lack of independently existing characteristics. Skt. शून्यता Tib. སྟོང་པ་ཉིད་ Ch. 空,空門

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Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt. मध्यमक Tib. དབུ་མ་ Ch. 中觀見

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gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

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rang stong - The state of being empty of self, which references the lack of inherent existence in relative phenomena. Tib. རང་སྟོང་

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tathāgatagarbha - Buddha-nature, literally the "womb/essence of those who have gone (to suchness)." Skt. तथागतगर्भ Tib. དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ Ch. 如来藏

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prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明

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gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt. गोत्र Tib. རིགས་ Ch. 鍾姓,種性

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