Difference between revisions of "Mi pham rgya mtsho"

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== Names ==
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{{PersonCall}}
{{Tibetan-Chinese-box|t=འཇམ་མགོན་འཇུ་མི་ཕམ་རྣམ་རྒྱལ་རྒྱ་མཚོ་|w='jam mgon 'ju mi pham rnam rgyal rgya mtsho|ipa=tɕu mipʰam namcɛ cɛ̃tsʰɔ|z=Ju Mipam Namgyai Gyainco|thdl=Ju Mipam Namgyel Gyamtso|e=Jamgon Ju Mipham Gyamtso|tc=米龐仁波切|s=米庞仁波切|p=Mǐpáng Rénbōqiē}}
 
 
 
Wylie:<br>
 
mi pham rgya mtsho<br>
 
'jam mgon 'ju mi pham rnam rgyal rgya mtsho<br>
 
'ju mi pham rnam rgyal rgya mtsho<br>
 
mi pham<br>
 
'ju mi pham<br>
 
'jam mgon mi pham rgya mtsho<br>
 
 
 
Other Transliterations in use:<br>
 
[[Jamgön Mipham]]<br>
 
[[Jamgön Ju Mipham]]<br>
 
[[Mipham Jamyang Namgyal]]<br>
 
[[Mipham Jamyang Namgyal Gyamtso]] <br>
 
Lama Mipham<br>
 
Mipham Rinpoche<br>
 
(also known as "[[Mipham the Great]]")<br>
 
 
 
== Dates ==
 
(1846–1912)<br>
 
birth 1846 at ya chu ding chung<br>
 
death 1912<br>
 
=== Other Biographical Information ===
 
[http://www.tbrc.org/kb/tbrc-detail.xq;jsessionid=86178716AEC58940F430AF8BDFE5A82B?RID=P252 Mipham on TBRC]<br>
 
-Composed his famous nges shes sgron me at the age of 7.<br>
 
- At 12 he began study at 'ju mo hor gsang sngags bshad sgrub chos gling.<br>
 
- At 15 is said to have had a breakthrough experience that led to his "omniscience" after supplicating Manjushri while reading an obscure book on astrology/numerology/rain-making (dbyangs 'char). During this same period he undertakes a retreat of 18 months at 'ju nyung ri khrod where he has a visionary experience of Manjushri. It is said that after this period he had absolute facility with all intellectual topics.<br>
 
- At 18 he flees the destruction of the Nyarong War and travels to his ancestral homeland of mgo log.<br>
 
- At 19 he embarks on an extensive pilgrimage to Central Tibet, including dga' ldan monastery where he stays for one month. During this pilgrimage he is said to make considerable progress in meditation.<br>
 
- At 22 he arrives at rdzogs chen monastery where he meets many of the best minds of his generation, including his main root gurus and lifelong associates.<br>
 
(note added by J. McClellan)<br>
 
snga 'gyur rdzogs chen chos 'byung chen mo (425)<br>
 
 
 
== Main Students ==
 
 
 
pad+ma rnam rgyal<br>
 
'jigs med bstan pa'i nyi ma<br>
 
blo gter dbang po<br>
 
shAkya shrI<br>
 
thub bstan chos kyi rdo rje<br>
 
chos kyi rgya mtsho<br>
 
pad+ma theg mchog bstan pa'i rgyal mtshan<br>
 
pad+ma dbang mchog rgyal po<br>
 
stag bla nor bu<br>
 
pad+ma dngos grub rol pa'i rdo rje<br>
 
o rgyan bstan 'dzin<br>
 
kun dga' dpal<br>
 
bsod nams chos 'grub<br>
 
lhag bsam bstan pa'i rgyal mtshan<br>
 
las rab gling pa<br>
 
lung rtogs bstan pa'i nyi ma<br>
 
'gro 'dul dpa' bo rdo rje<br>
 
mdo sngags bstan 'dzin<br>
 
rig 'dzin gar gyi dbang phyug<br>
 
tshe dbang rig 'dzin<br>
 
pad+ma badz+ra<br>
 
pad+ma theg mchog blo ldan<br>
 
yon tan rgya mtsho<br>
 
kun dga' dpal ldan<br>
 
'jam dpal bde ba'i nyi ma<br>
 
tshe dbang rig 'dzin<br>
 
tshe ring nor bu<br>
 
dkon mchog grags pa<br>
 
dkon mchog bzang po<br>
 
gzhan phan chos kyi snang ba<br>
 
'jigs med blo gros<br>
 
ye shes rgya mtsho<br>
 
thub bstan snyan grags<br>
 
myo shul lung rtogs bstan pa'i rgyal mtshan<br>
 
'bad med gzhi grol<br>
 
o rgyan 'jigs bral chos dbyings rdo rje<br>
 
<br>
 
== Main Teachers ==
 
 
 
mkhyen brtse'i dbang po<br>
 
blo gros mtha' yas<br>
 
o rgyan 'jigs med chos kyi dbang po<br>
 
dkon mchog chos 'phel<br>
 
pad+ma badz+ra<br>
 
dbang chen dgyes rab rdo rje<br>
 
pad+ma dar rgyas<br>
 
myo shul lung rtogs bstan pa'i rgyal mtshan<br>
 
pad+ma bde chen bzang po<br>
 
 
 
== Writings ==
 
[http://www.lotsawahouse.org/mipham.html Mipham Series at Lotsawa House]
 
 
 
[http://research.tsadra.org/images/a/a3/Mipham_semsngomdzubtshugskyigdamspamunselsgronme.pdf rtogs ldan rgan po rnams kyi lugs sems ngo mdzub tshugs kyi gdams pa mun sel sgron me]
 
 
 
[http://research.tsadra.org/images/3/3b/Mipham_dbuma%27iltakhridzabmo.pdf dbu ma'i lta khrid zab mo]
 
 
 
[http://research.tsadra.org/images/3/35/Mipham_donrnamparngespashesrabralgri.pdf don rnam par nges pa shes rab ral gri]
 
 
 
[http://research.tsadra.org/images/9/9c/Mipham_chegomkhorloma.pdf sems kyi dpyod pa rnam par sbyong ba so sor brtag pa'i dpyad sgom 'khor lo ma]
 
 
 
Mi pham rgya mtsho'i gsung 'bum
 
 
 
Nges shes sgron me (Nges shes rin po che'i sgron me))
 
 
 
brGal lan nyin byed snang ba
 
 
 
Dogs sel (rDo grub pa dam chos zhes pas gzhan gyi zer sgros bsdus nas mkhas su re ba'i 'khyal ngag de dag mi mkhas mtshang phung du kho rang nas bskul ba bzhin nyams mtshar du bkod pa)
 
 
 
Grub bsdud (Yid bzhin mdzod kyi grub mtha' bsdus pa)
 
 
 
rGyan 'grel (dBu ma rgyan gi rnam bshad 'jam dbyang bla ma dgyes pa'i zhal lung)
 
 
 
'Jug 'grel (dBu ma 'jug pa'i 'grel pa zla ba'i zhal lung dri med shel phreng)
 
 
 
Ketaka (sPyod 'jug sher 'grel ketaka)
 
 
 
Nyi snang (brGal lan nyin byed snang ba)
 
 
 
Rab lan (gZhan gyis brtsad pa'i lan mdor bsdus pa rigs lam rab gsal de nyid snang byed)
 
 
 
gSung sgros (gZhung spyi'i dka' gnad gsung gros phyogs bsdus rin po che'i za ma tog)
 
 
 
== Writings About {{PAGENAME}} ==
 
 
 
=== English ===
 
[[Mipham's Dialectics and Debates on Emptiness: to be, not to be, or neither]].<br>
 
London: RoutledgeCurzon 2004, c2005.<br>
 
 
 
=== French ===
 
 
 
=== Tibetan ===
 
dgag lan mun sel sgron me<br>
 
zhang kang zhang kang then mA dpe skrun kun sis 2003 [tbrc holdings 1]<br>
 
 
 
mi pham rgya mtsho'i gsung rab rnams kyi bzhugs byang<br>
 
[dpal yul rdzong?] kaH thog bshad grwa 2007 [tbrc holdings tbrc holds photocopy, digitally scanned images, tiffs and pdf files]<br>
 
 
 
mi pham rnam rgyal gyi rtsod pa'i yang lan log lta'i khong khrag 'don pa'i skyug sman<br>
 
khreng tu'u dmangs khrod dpe dkon sdud sgrig khang nas spel 2001 [tbrc holdings 1]<br>
 
 
 
rje mi pham pa'i rnam thar phyogs bsgrigs<br>
 
[s.l.] dar thang dgon pa? 2001? [tbrc holdings 1]<br>
 
 
 
rtsod lan blo dman snying gi gdung sel ga bur thig pa'i spun zla<br>
 
mundgod, u.k., karnataka drepung loseling library society 1985<br>
 
 
 
zab mo dbu ma'i cung zad brjod pa blo gsal dga' ba'i gtam zhes bya ba mi pham rnam rgyal bgyis pa dang po<br>
 
khreng tu'u dmangs khrod dpe dkon sdud sgrig khang nas spel 2001 [tbrc holdings 1]<br>
 
 
 
zab mo dbu ma'i snying po bsdus nas slar yang 'jam dbyangs rnam rgyal gyis 'chad tshul la klan ka bgyis pa zab mo'i gtam<br>
 
khreng tu'u dmangs khrod dpe dkon sdud sgrig khang nas spel 2001 [tbrc holdings 1]<br>
 
 
 
([http://www.tbrc.org/kb/tbrc-detail.xq;jsessionid=86178716AEC58940F430AF8BDFE5A82B?RID=P252&selected=works-about&wylie=n#submenu Source])
 
 
 
== Quotes ==
 
 
 
'phags yul dpal ldan zla ba dang/ /<br>
 
bod na rong zom chos bzang gnyis/ /<br>
 
dgongs pa gcig dang dbyangs gcig gis/ /<br>
 
ka dag stong pa chen po sgrub/ /<br>
 
Glorious Candrakīrti in India,<br>
 
And Rongzom Chökyi Zangpo in Tibet,<br>
 
Both proclaimed the great emptiness of primordial purity,<br>
 
One in their intention and with a single voice.<br>
 
Torch of Certainty<br>
 
 
dpyad pa bzang pos ma drangs na/ /<br>
 
nges shes bzang po ga la skye/ /<br>
 
nges shes bzang po ma skyes na/ /<br>
 
sgro 'dogs ngan pa ga la nub/ /<br>
 
If you don’t begin with thorough analysis,<br>
 
How will perfect certainty ever arise?<br>
 
If this noble confidence does not arise,<br>
 
How will false projections ever cease?<br>
 
Torch of Certainty<br>
 
 
deng sang spyir bden pa bshad na nyan mkhan ni med/<br> rdzun par bshad na thams cad bden par 'dzin pas/ <br>de sngon su la'ang ma smras/ <br>phran so skye tha mal ba zhig min/ <br>byang chub sems dpa' smon lam gyi dbang gis skye ba blangs pa zhig yin/<br>
 
These days if you tell the truth noone listens,<br> and if anyone says something false everybody holds it to be true. <br>That is why I have never said this to anyone before: I am not an ordinary being,<br> I am a bodhisattva who took birth intentionally as a result of prayers of aspiration.<br>
 
Spoken to his attendant Lama Ösel and recorded in his biography<br>
 
([http://www.lotsawaschool.org/mipham_quotes.html Source])
 
 
 
{{DRL Tibetan Authors | {{PAGENAME}}}}
 
 
 
[[Category:People]]
 

Latest revision as of 22:49, 28 March 2018


མི་ཕམ་རྒྱ་མཚོ་
mi pham rgya mtsho

Mipam Gyatso

Mi-pham-rgya-mtsho-rin-po-che-Padmakara.jpg
 
Line Drawing by Robert Beer Courtesy of The Robert Beer Online Galleries
Other names
  • མི་ཕམ་འཇམ་དབྱངས་རྣམ་རྒྱལ་རྒྱ་མཚོ་
  • འཇམ་དཔལ་དགྱེས་པའི་རྡོ་རྗེ་
  • འཇུ་མི་ཕམ་
  • mi pham 'jam dbyangs rnam rgyal rgya mtsho
  • 'jam dpal dgyes pa'i rdo rje
  • 'ju mi pham
Alternate names
  • mipham
Dates
Birth:   1846
Death:   1912
Place of birth:   sde dge
Tibetan date of birth
Gender:   Male
Element:   Fire
Animal:   Horse
Rab Jyung:   14
About
Religious Affiliations
Nyingma
Teachers
'jam dbyangs mkhyen brtse'i dbang po · 'jam mgon kong sprul · Dpal sprul rin po che · Lung rtogs bstan pa'i nyi ma · Dzogchen Drubwang, 4th
Students
A 'dzoms 'brug pa 'gro 'dul dpa' bo rdo rje · Las rab gling pa · Dodrupchen, 3rd · Zhechen Gyaltsab, 4th · Lung rtogs bstan pa'i nyi ma · Pad+ma dbang mchog rgyal po · Kun bzang dpal ldan · Khyentse, Dilgo
Links
BDRC Link
https://www.tbrc.org/#!rid=P252
Treasury of Lives Link
http://treasuryoflives.org/biographies/view/Mipam-Gyatso/4228
Catalog Pages


Buddha Nature Project

Expand to see this person's philosophical positions on Buddha-nature.

Is Buddha-nature considered definitive or provisional?
Position: Definitive
Notes:
All beings have Buddha-nature
Position: Qualified Yes
If "Qualified", explain: For sentient beings, buddha-nature is present, but not yet manifest.
Notes: "The primordial endowment of the qualities of Buddha in sentient beings is a central part of Mipam’s presentation of Buddha-nature. This is an important aspect of his interpretation that he shares in common with the Jonang tradition." Duckworth, D., Mipam on Buddha-Nature, p. 97.
  • "In his Trilogy of Innate Mind, Mipam also calls this suchness of mind “Buddhanature”: “Existing in the minds of all sentient beings in the manner of suchness on the occasion when obscurations dwell as suitable to be removed, it is called ‘Buddha-nature’ because when this suchness of mind is realized, one becomes a Buddha.”The suchness, or nature, of mind is Buddha-naure. Self-existing wisdom is simply made manifest; it is not produced by a cause." Duckworth, D., Mipam on Buddha-Nature, p. 100.
Which Wheel Turning
Position: Third Turning
Notes: Buddha-nature is a third wheel teaching, but he holds both third and second to be of definitive meaning and integrates the two as noncontradictory in his presentation of buddha-nature as the unity of emptiness (in the seceond wheel) and appearance (of kayas and wisdoms in the third wheel). Duckworth, D., Mipam on Buddha-Nature, pp. 4-5.
Yogācāra vs Madhyamaka
Position: Madhyamaka
Notes:
Zhentong vs Rangtong
Position: Rangtong
Notes: Though his view is nuanced and he at times wrote from both perspectives. Following are some examples of these variations.
  • He aligns his view with Nāgārjuna, but seems to assert rangtong in terms of the relative and zhentong in terms of the ultimate, as Duckworth quotes Mipam's Lion's Roar:

"First it is necessary to ascertain the lack of intrinsic nature of all phenomena in accordance with the scriptures of the protector Nāgārjuna; because if this is not known, one will not be able to ascertain the manner that relative [phenomena] are empty from their own side and the manner that the ultimate is empty of what is other. Therefore, one should first ascertain the freedom from constructs which is what is known reflexively." Duckworth, D., Mipam on Buddha-Nature, p. 71.

  • However, Mipam is also quoted as stating:

"In the tradition of self-emptiness, since there is only the ultimately nonexistent, an ultimately existing phenomenon is impossible. In the tradition of other-emptiness, what is ultimately nonexistent is the relative, and what is ultimately existent is the ultimate itself. My tradition is clear in the Rapsel Rejoinder, the tradition propounding self-emptiness." Duckworth, D., Mipam on Buddha-Nature, p. 74.

  • Mipam's position depends on the definitions used for these terms, as Duckworth points out:

"When we consider Mipam’s depiction of emptiness in light of the categories of “self-emptiness” and “other-emptiness,” we can see that according to Khenpo Lodrö Drakpa’s definitions of a proponent of self-emptiness (claiming a non-implicative negation as the consummate ultimate) and other-emptiness (claiming wisdom as not empty of its own essence), Mipam is a proponent of neither self-emptiness nor other-emptiness. However, according to Lochen’s definitions of self-emptiness and other-emptiness, we see how Mipam can be said to be a proponent of both self-emptiness and other-emptiness!" And, later on, "It is clear that Mipam defines himself as a proponent of self-emptiness—as one who propounds that there is nothing ultimately existent—in accord with his definition of the term. Duckworth, D., Mipam on Buddha-Nature, p. 74.

Promotes how many vehicles?
Position:
Notes:
Analytic vs Meditative Tradition
Position:
Notes:
What is Buddha-nature?
Position: Tathāgatagarbha as the Unity of Emptiness and Luminosity
Notes: Though Mipam clearly presents several different perspectives on this issue:
  • "Mipam states that the basic element (Buddha-nature) is empty of adventitious defilements, yet not empty of consummate qualities. These consummate qualities are inseparable from the suchness of phenomena that is luminous clarity and self-existing wisdom." Duckworth, D., Mipam on Buddha-Nature, p. 18.
  • "Mipam’s two models of two truths support his interpretation of the compatibility of emptiness and Buddha-nature. The indivisibility of the two truths, empty appearance, is Buddha-nature; and the unity of appearance and emptiness is what is known in authentic experience." Duckworth, D., Mipam on Buddha-Nature, p. 26.
  • "In his Trilogy of Innate Mind, Mipam also calls this suchness of mind “Buddhanature”: “Existing in the minds of all sentient beings in the manner of suchness on the occasion when obscurations dwell as suitable to be removed, it is called ‘Buddha-nature’ because when this suchness of mind is realized, one becomes a Buddha.” The suchness, or nature, of mind is Buddha-naure.

Self-existing wisdom is simply made manifest; it is not produced by a cause." Duckworth, D., Mipam on Buddha-Nature, p. 100.

  • "Mipam also refers to Buddha-nature as the abiding reality of the “ground of the primeval beginning” (ye thog gi gzhi) in his Trilogy of Innate Mind: Buddha-nature is not a mere absence; it is emptiness and luminous clarity. It is the abiding reality of the ground of the primeval beginning of all phenomena, the abiding reality that is the indivisible truth of unity—emptiness endowed with all supreme aspects (rnam kun mchog ldan gyi stong nyid)." Duckworth, D., Mipam on Buddha-Nature, p. 105.
  • "In his Lion’s Roar: Exposition of Buddha-Nature, Mipam describes the essence of the Buddha-nature as follows: “The essence of the Buddha-nature itself is free from all conceptual constructs such as existence and nonexistence, permanence and annihilation; it is the equality of the single sphere of indivisible truth.” Duckworth, D., Mipam on Buddha-Nature, p. 107.
  • In conclusion Duckworth sums up Mipam's view as such, "Since he depicts Buddha-nature with the qualities of the Buddha present at the time of a sentient being, his presentation shares an important feature with the Jonang tradition. His interpretation also shares a quality with the Geluk tradition, given that he equates Buddha-nature with emptiness. However, Mipam’s integration of Buddha-nature and emptiness most directly reflects Longchenpa’s description of the ground of the Great Perfection, the pinnacle of Buddhist vehicles in his Nyingma tradition, where Buddha-nature represents the unity of primordial purity and spontaneous presence." Duckworth, D., Mipam on Buddha-Nature, p. 115.
Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་)
Position:
Notes:
Causal nature of the vajrapāda
Position:

"Tathāgatagarbha as the Unity of Emptiness and Luminosity" is not in the list (Tathagatagarbha as the Emptiness That is a Nonimplicative Negation, Tathagatagarbha as Mind's Luminous Nature, Tathagatagarbha as the Alaya Consciousness, Tathagatagarbha as a Sentient Being, Tathagatagarbha as the Dharmakaya, Tathagatagarbha as Suchness, Tathagatagarbha as the Disposition, Tathagatagarbha as Nonconceptuality) of allowed values for the "PosEmptyLumin" property.

List of Works in the Rinchen Terdzö

  1. ཡང་གཏེར་རྩ་གསུམ་དྲིལ་སྒྲུབ་ཀྱི་ཟིན་བྲིས་ནོར་བུའི་འོད་ཟེར་ (Vol. 4, Text 22)
  2. དཔལ་སྒྲུབ་པ་ཆེན་པོ་བཀའ་བརྒྱད་ཀྱི་སྤྱི་དོན་རྣམ་པར་བཤད་པ་དངོས་གྲུབ་སྙིང་པོ་ (Vol. 14, Text 12)
  3. དཔལ་ཚེ་བདག་ཕྱག་རྒྱ་ཟིལ་གནོན་གྱི་བསྙེན་ཡིག་སྲིད་གསུམ་དགྲ་ལས་རྣམ་པར་རྒྱལ་བ་ (Vol. 17, Text 13)
  4. དཔལ་ཚེ་བདག་བསྙེན་ཡིག་གི་ལྷན་ཐབས་དངོས་གྲུབ་སྒོ་འབྱེད་བ་ (Vol. 17, Text 14)
  5. རྡོ་རྗེ་ཕུར་པ་ཡང་གསང་སྤུ་གྲི་འབར་བའི་ཞི་རྒྱས་ཀྱི་སྦྱིན་སྲེག་གྲུབ་གཉིས་མྱུར་སྦྱིན་ (Vol. 31, Text 23)
  6. ཆར་འབེབ་མན་ངག་དགོས་འདོད་འབྱུང་བའི་ཆུ་གཏེར་ (Vol. 51, Text 59)
  7. གནས་བརྟན་ལོ་རྒྱུས་མདོར་བསྡུས་ (Vol. 52, Text 9)
  8. ཐུབ་ཆོག་བྱིན་རླབས་གཏེར་མཛོད་ (Vol. 52, Text 17)
  9. སྟོན་པ་བཅོམ་ལྡན་འདས་ལ་འགྲོ་བ་བཞི་དང་བྲལ་བའི་བསྟོད་པ་ཚངས་པ་བཞད་པའི་དབྱངས་སྙན་ (Vol. 52, Text 19)
  10. སྟོན་པ་བཅོམ་ལྡན་འདས་ལ་འགྲོ་བ་བཞི་དང་བྲལ་བའི་བསྟོད་པ་ཚངས་པ་བཞད་པའི་དབྱངས་སྙན་ (Vol. 52, Text 20)
  11. པདྨ་མཁའ་འགྲོ་རིག་བྱེད་རྩལ་གྱི་བསང་མཆོད་པདྨའི་དྲྭ་བ་ (Vol. 52, Text 33)
  12. པདྨ་མཁའ་འགྲོ་རིག་བྱེད་རྩལ་གྱི་བསྙེན་སྒྲུབ་ལས་གསུམ་གྱི་ཚུལ་མདོར་བསྡུས་སུ་བཤད་པ་ཨུཏྤལ་དམར་པོའི་ཕྲེང་བ་ (Vol. 52, Text 37)
  13. གཏོར་སྐུལ་གནམ་ལྕགས་ཐོག་མདའ་ (Vol. 53, Text 20)
  14. དགོངས་གསོལ་དཔའ་བོའི་འབྲུག་སྒྲ་ (Vol. 53, Text 21)
  15. བཀྲ་ཤིས་དོན་ཀུན་གྲུབ་པའི་དབྱངས་སྙན་ (Vol. 60, Text 16)
  16. སྔ་འགྱུར་བསྟན་པ་རྒྱས་པའི་སྨོན་ལམ་ཆོས་རྒྱལ་དགྱེས་པའི་ཞལ་ལུང་ (Vol. 60, Text 18)
  17. བཀའ་སྲུང་གསོལ་བྱང་ (Vol. 67, Text 10)
  18. སྔ་འགྱུར་བསྟན་པ་རྒྱས་པའི་སྨོན་ལམ་ཆོས་རྒྱལ་དགྱེས་པའི་ཞལ་ལུང་གི་དོན་རྣམ་པར་བཤད་པ་བསྟན་པ་མི་ནུབ་པའི་རྒྱལ་མཚན་ (Vol. 67, Text 35)