Bde gshegs snying po'i stong thun chen mo seng+ge'i nga ro
(Redirected from Lion's Roar: Exposition of Buddha-Nature)
Mipam lays out his view of buddha-nature in a short text called Lion's Roar: Exposition of Buddha-Nature, which draws on another of the five treatises of Maitreya, the Sublime Continuum. Here he presents three main arguments showing why all beings have buddha-nature. He also distinguishes his view of buddha-nature, which he portrays as the unconditioned unity of emptiness and appearance, from other traditions' views. Namely, he contrasts his view with traditions that maintain buddhanature as truly real and not empty (Jonang), traditions that hold buddhanature to be simply the mind's absence of true existence (Geluk), and traditions that maintain that the cognitive quality of buddha-nature—the element that is in unity with emptiness—is impermanent (a Sakya view).
(Source: Duckworth, Douglas. Jamgön Mipham: His Life and Teachings. Boston: Shambhala Publications, 2011: p 58.)Relevance to Buddha-nature
According to the colophon this work was written to fulfill a request for explanation of verse I.28 in the Uttaratantra.
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Text Metadata
| Other Titles | ~ bde gshegs snying po'i stong thun chen mo seng ge'i nga ro |
|---|---|
| Text exists in | ~ Tibetan |
| Commentaries on this text |
Bod sprul mdo sngags bstan pa'i nyi ma. Stong thun gnad kyi zin thun. In Gsung 'bum mdo sngags bstan pa'i nyi ma, Vol. 1: 261-274. Khreng tu'u: si khron mi rigs dpe skrun khang, 2004. |
Contents
The doctrine of buddha-nature in Tibetan Buddhism
Nyingma
Ratnagotravibhāga Mahāyānottaratantraśāstra
Lion of Speech: The Life of Mipham Rinpoche offers a translation of Dilgo Khyentse Rinpoche’s biography of Mipham Rinpoche, left behind in Tibet when Khyentse Rinpoche went into exile in 1959 and lost for eighty years before its discovery by an extraordinary stroke of good fortune. The biography is written as a traditional namthar, an account of the “life and liberation” of a man who is widely considered to be among the greatest scholars and accomplished masters in the history of Tibetan Buddhism. One of the striking features of Khyentse Rinpoche’s account is that it downplays the “miraculous” aspects of Mipham’s life and activities—perhaps as a means of bringing into sharper focus the effect that Mipham had on his contemporaries as a spiritual master, scholar, and teacher.
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.
The different philosophies of the Buddhist tradition are chiefly concerned with the understanding of mind, consciousness, and mental states. In Buddhist literature, the relative nature of mental phenomena are described in a rather detailed manner, but more interestingly certain sections contain significant hints pointing to the so-called true nature of the mind and, in particular, how to access it. One of the terms referring to this true nature of mind is Buddha-nature, describing a quality of potential awakening inherent to the mind of everyone.
In Mipam on Buddha-Nature, Douglas S. Duckworth seeks to illustrate the Tibetan contexts in which this so-called Buddha-nature is variously described, conceptualized, and experienced. In doing so, he draws on approximately twenty-eight different Tibetan texts written by Mi pham ( 'jam mgon mi pham rgya mtsho, 1846–1912) that he quotes; translating and paraphrasing the quotes in order to discuss their purport in relation to a significant number of interpretations of the issue by earlier Tibetan Buddhist authors, all of which are based on the explanations found in the earlier Indian Buddhist literature. However, the main text selected and translated in full is Mi pham’s Bde gshegs snying po’i stong thun chen mo seng ge’i nga ro. Duckworth also cites later masters commenting on Mi pham’s writings, notably Bötrul (Bod sprul mdo sngags bstan pa’i nyi ma, 1898–1959).
The Buddha taught buddha nature in three steps, each more profound than the previous one. The last step is regarded by most Tibetan Buddhist schools as the most profound teaching of the sutras, the very essence of what the Buddha was trying to communicate to his followers. It is the same teaching as found in Mahamudra and Dzogchen, so is important for all Buddhists to understand, but especially for those who are studying the Mahamudra and Dzogchen teachings.
The very learned Nyingma teacher Ju Mipham Namgyal gave a teaching that clearly showed this ultimate non-dual buddha nature. It was recorded and published by his students in a text called The Lion's Roar that is A Great Thousand Doses of Sugatagarbha which forms the basis of this book. The text needs clarification, so a very extensive explanation has been provided by the author of the book, the well known Western Buddhist teacher and translator, Tony Duff. As with all of our books, and an extensive introduction, glossary, and so on are provided to assist the reader.
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.
Lion of Speech: The Life of Mipham Rinpoche offers a translation of Dilgo Khyentse Rinpoche’s biography of Mipham Rinpoche, left behind in Tibet when Khyentse Rinpoche went into exile in 1959 and lost for eighty years before its discovery by an extraordinary stroke of good fortune. The biography is written as a traditional namthar, an account of the “life and liberation” of a man who is widely considered to be among the greatest scholars and accomplished masters in the history of Tibetan Buddhism. One of the striking features of Khyentse Rinpoche’s account is that it downplays the “miraculous” aspects of Mipham’s life and activities—perhaps as a means of bringing into sharper focus the effect that Mipham had on his contemporaries as a spiritual master, scholar, and teacher.
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