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{{Book | {{Book | ||
|BookPerson={{Book-person | |BookPerson={{Book-person | ||
|PersonPage= | |PersonPage=Pettit, J. | ||
|PersonName=John W. Pettit | |||
}}{{Book-person | |||
|PersonPage=Mi pham rgya mtsho | |||
|PersonName=Mipam Gyatso | |PersonName=Mipam Gyatso | ||
}} | }} | ||
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* {{i|1.4.1.1 Editions of the Beacon|8}} | * {{i|1.4.1.1 Editions of the Beacon|8}} | ||
* {{i|1.4.2 English Language Sources|11}} | * {{i|1.4.2 English Language Sources|11}} | ||
* {{i|1.5 The Contributions of this Work|14}} | * {{i|1.5 The Contributions of this Work|14}}<br><br> | ||
* {{i|2. THE LIFE AND WORKS OF MIPHAM RINPOCHE|19}} | * {{i|2. THE LIFE AND WORKS OF MIPHAM RINPOCHE|19}} | ||
* {{i|2.1 Accounts of Mipham’s Life|22}} | * {{i|2.1 Accounts of Mipham’s Life|22}} | ||
* {{i|2.2 The ''Essential Hagiography'' by mKhan chen Kun bzang dpal ldan|23}}<br> | * {{i|2.2 The ''Essential Hagiography'' by mKhan chen Kun bzang dpal ldan|23}}<br><br> | ||
* {{i|3. INDO-TIBETAN BUDDHISM: AN OVERVIEW|41}} | * {{i|3. INDO-TIBETAN BUDDHISM: AN OVERVIEW|41}} | ||
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* {{i|6.3.2.2.2 Mipham's Analysis of Negation in the ''MAZL''|146}} | * {{i|6.3.2.2.2 Mipham's Analysis of Negation in the ''MAZL''|146}} | ||
* {{i|6.3.2.2.3 Mipham's Theory of the Ultimate: Gnosis and Coalescence|151}} | * {{i|6.3.2.2.3 Mipham's Theory of the Ultimate: Gnosis and Coalescence|151}} | ||
* {{i|6.3.3 Topics 3 and 4: Tsongkhapa and Mipham on Modal Apprehension and Analytical Reasoning|157}} | * {{i|6.3.3 Topics 3 and 4: Tsongkhapa and Mipham on Modal Apprehension and<br>Analytical Reasoning|157}} | ||
* {{i|6.3.3.1 Tsongkhapa on the Role of Conceptuality in Meditation|157}} | * {{i|6.3.3.1 Tsongkhapa on the Role of Conceptuality in Meditation|157}} | ||
* {{i|6.3.3.1.1 Yon tan rgya mtsho on Modal Apprehension and Analysis|160}}<br><br> | * {{i|6.3.3.1.1 Yon tan rgya mtsho on Modal Apprehension and Analysis|160}}<br><br> | ||
* {{i|7. ASCERTAINMENT (''nges pa'') AND CERTAINTY (''nges shes''): | * {{i|7. ASCERTAINMENT (''nges pa'') AND CERTAINTY (''nges shes''):<br> SOME CONCLUSIONS|169}} | ||
* {{i|7.1 Mipham’s Place in Tibetan Philosophy|182}} | * {{i|7.1 Mipham’s Place in Tibetan Philosophy|182}} | ||
* {{i|7.2 Philosophical Texts and Human Relatedness|184}} | * {{i|7.2 Philosophical Texts and Human Relatedness|184}}<br><br> | ||
* {{i|8. | |||
* {{i|8. THE TRANSLATION OF THE ''Beacon of Certainty''|187}} | |||
* {{i|8.1 Terminology and Syntax|187}} | * {{i|8.1 Terminology and Syntax|187}} | ||
* {{i|8.2 Technical Terms|188}} | * {{i|8.2 Technical Terms|188}} | ||
* {{i|8.3 Proper Names|192}} | * {{i|8.3 Proper Names|192}} | ||
* {{i|8.4 On the Use and Disuse of Sanskrit Terms|192}} | * {{i|8.4 On the Use and Disuse of Sanskrit Terms|192}} | ||
* {{i|8.5 Outline of the Beacon and Khro shul | * {{i|8.5 Outline of the ''Beacon'' and Khro shul 'jam rdor's Commentary|193}} | ||
* {{i|Abbreviations and Bibliography|193}} | * {{i|Abbreviations and Bibliography|193}} | ||
* {{i|Introduction|194}} | * {{i|Introduction|194}} | ||
* {{i|Topic 1|196}} | * {{i|Topic 1|196}} | ||
* {{i|Topic 2|199}} | * {{i|Topic 2|199}} | ||
* {{i|Topic 3|203}} | * {{i|Topic 3|203}} | ||
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* {{i|Topic 6|219}} | * {{i|Topic 6|219}} | ||
* {{i|Topic 7|227}} | * {{i|Topic 7|227}} | ||
* {{i|Conclusion|237}} | * {{i|Conclusion|237}}<br><br> | ||
*{{i|9. STAINLESS LIGHT: A Commentary on the ''Beacon of Certainty''|241}} | |||
* {{i|A Commentary on the Beacon | |||
* {{i|Topic 1|251}} | * {{i|Topic 1|251}} | ||
* {{i|Topic 2|271}} | * {{i|Topic 2|271}} | ||
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* {{i|Topic 6|345}} | * {{i|Topic 6|345}} | ||
* {{i|Topic 7|371}} | * {{i|Topic 7|371}} | ||
* {{i|Conclusion|404}} | * {{i|Conclusion|404}}<br><br> | ||
* {{i|10. The LION'S ROAR PROCLAIMING EXTRINSIC EMPTINESS|415}}<br><br> | |||
* | *Appendix: Explanatory Diagrams and Tables<br> | ||
Appendix: Explanatory Diagrams and Tables | *{{i|''Diagram 1'': Conceptuality and True Existence According to Go ram pa and<br>Mipham|429}} | ||
* {{i|Diagram 1: Conceptuality and True Existence | * {{i|''Diagram 2'': Conceptuality and True Existence According to Tsongkhapa|430}} | ||
According to Go ram pa and Mipham|429}} | * {{i|''Table 1'': Mipham's System of Four Pramāṇas|431}} | ||
* {{i|Diagram 2: Conceptuality and True Existence | * {{i|''Table 2'': Traditions, Two-truth Paradigms, and Their Sources|432}} | ||
According to Tsongkhapa|430}} | * {{i|''Table 3'' Pramāṇas and Their Paradigms of Truth and Negation|433}} | ||
* {{i|Table 1: | * {{i|''Table 4'': The Role of Ascertainment and Conceptuality According to Mipham<br>and Gelug Philosophers|434}} | ||
* {{i|Table 2: Traditions, Two-truth Paradigms, and Their Sources|432}} | * {{i|''Notes to Tables''|435}} | ||
* {{i|Table | |||
* {{i|Table 4: The Role | |||
According to Mipham and Gelug Philosophers|434}} | |||
* {{i|Notes to Tables|435}} | |||
* {{i|Glossary of Technical Terms|439}} | * {{i|Glossary of Technical Terms|439}} | ||
* {{i|Notes|461}} | * {{i|Notes|461}} | ||
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* {{i|Index|557}} | * {{i|Index|557}} | ||
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}} | }} | ||
Latest revision as of 11:27, 5 August 2020
Mipham's Beacon of Certainty
Book
Book
For centuries, Dzogchen—a special meditative practice to achieve spontaneous enlightenment—has been misinterpreted by both critics and malinformed meditators as being purely mystical and anti-rational. In the grand spirit of Buddhist debate, 19th century Buddhist philosopher Mipham wrote Beacon of Certainty, a compelling defense of Dzogchen philosophy that employs the very logic it was criticized as lacking. Through lucid and accessible textural translation and penetrating analysis, Pettit presents Mipham as one of Tibet's greatest thinkers. (Source: Wisdom Publications)
| Citation | Pettit, John W. Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 1999. |
|---|---|
- mi pham rgya mtsho. nges shes rin po che'i sgron me rtsa 'grel. The author mentions four main editions used for the translation, see pages 8-11, none of which seem to be available on BDRC. For a more recent publication see: Khreng tu'u: si khron dpe skrun tshogs pa; si khron mi rigs dpe skrun khang, 2006.
