Books by Douglas Duckworth
Oxford, 2019
The Way of the Bodhisattva, composed by the monk and scholar 'Sāntideva in eighth-century India, ... more The Way of the Bodhisattva, composed by the monk and scholar 'Sāntideva in eighth-century India, is a Buddhist treatise in verse that beautifully and succinctly lays out the theory and practice of the Mahayana path of a bodhisattva. Over one thousand years after 'Sāntideva's composition, Künzang Sönam (1823-1905) produced the most extensive commentary on the Way of the Bodhisattva ever written. This book is the first English translation of Künzang Sönam's overview of 'Sāntideva's notoriously difficult ninth chapter on wisdom.
The ninth chapter of the Way of the Bodhisattva is philosophically very rich but forbiddingly technical, and can only be read well with a good commentary. Künzang Sönam's commentary offers a unique and complete introduction to the view of Prāsa:ngika-Madhyamaka, the summit of Buddhist philosophy in Tibet, as articulated by Tsongkhapa. It brings 'Sāntideva's text, and Tsongkhapa's interpretation of Prāsa:ngika-Madhyamaka, into conversation with a vast Buddhist literature from India and Tibet. By articulating the integral relationship between emptiness and interdependence, this text formulates a sustained and powerful argument for emptiness as a metaphysical basis of bodhisattva ethics. This volume makes the ninth chapter accessible to English-speaking teachers and students of the Way of the Bodhisattva.
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Oxford, 2019
Tibetan Buddhist Philosophy of Mind and Nature offers an engaging philosophical overview of Tibet... more Tibetan Buddhist Philosophy of Mind and Nature offers an engaging philosophical overview of Tibetan Buddhist thought. Integrating competing and complementary perspectives on the nature of mind and reality, Douglas Duckworth reveals the way that Buddhist theory informs Buddhist practice in various Tibetan traditions. Duckworth draws upon a contrast between phenomenology and ontology to highlight distinct starting points of inquiries into mind and nature in Buddhism, and to illuminate central issues confronted in Tibetan Buddhist philosophy.
This thematic study engages some of the most difficult and critical topics in Buddhist thought, such as the nature of mind and the meaning of emptiness, across a wide range of philosophical traditions, including the "Middle Way" of Madhyamaka, Yogacara (also known as "Mind-Only"), and tantra. Duckworth provides a richly textured overview that explores the intersecting nature of mind, language, and world depicted in Tibetan Buddhist traditions. Further, this book puts Tibetan philosophy into conversation with texts and traditions from India, Europe, and America, exemplifying the possibility and potential for a transformative conversation in global philosophy.
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"This is an essential work of Tibetan Buddhist thought written by an influential scholar of the t... more "This is an essential work of Tibetan Buddhist thought written by an influential scholar of the twentieth century. Drawing upon the Nyingma tradition of the great Tibetan visionary Mipam, Bötrül provides a systematic overview of Mipam’s teachings on the Middle Way. Presenting the Nyingma school within a rich constellation of diverse perspectives, Bötrül contrasts Nyingma views point by point with positions held by other Tibetan Buddhist schools. Bötrül’s work addresses a wide range of complex topics in Buddhist philosophy and doctrine in a beautifully structured composition in verse and prose. Notably, Bötrül sheds light on the elusive meaning of “emptiness” and presents an interpretation that is unique to his Nyingma school.
Distinguishing the Views and Philosophies exemplifies a vigorous tradition of Tibetan Buddhist scholarship that is widely practiced in contemporary monastic colleges in Tibet, India, and Nepal. Douglas Samuel Duckworth’s translation will make this work widely available in English for the first time, and his thoughtful introduction and annotations will provide insight and context for readers."
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Jamgön Mipam (1846–1912) is one of the most extraordinary figures in the history of Tibet. Monk, ... more Jamgön Mipam (1846–1912) is one of the most extraordinary figures in the history of Tibet. Monk, mystic, and brilliant philosopher, he shaped the trajectory of Tibetan Buddhism’s Nyingma school. This introduction provides a most concise entrée to this great luminary’s life and work. The first section gives a general context for understanding this remarkable individual who, though he spent the greater part of his life in solitary retreat, became one of the greatest scholars of his age. Part Two gives an overview of Mipam’s interpretation of Buddhism, examining his major themes, and devoting particular attention to his articulation of the Buddhist conception of emptiness. Part Three presents a representative sampling of Mipam’s writings.
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Mipam (’ju mi pham rgya mtsho, 1846–1912) is one of the most prolific thinkers in the history ... more "
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.
Arguably the most important doctrine in Buddhism, Buddha-nature is, for Mipam, equivalent to the true meaning of emptiness; it is the ground of all and the common ground shared by sentient beings and Buddhas. This ground is the foundation of the path and inseparable from the goal of Buddhahood. Duckworth probes deeply into Mipam’s writings on Buddha-nature to illuminate its central place in a dynamic Buddhist philosophy.
"
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Papers by Douglas Duckworth
International Journal of Transpersonal Studies, 2023
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Hualin International Journal of Buddhist Studies, 2020
Significant questions confront Buddhist traditions in the wake of emergent technologies: can the ... more Significant questions confront Buddhist traditions in the wake of emergent technologies: can the human body be configured in a certain way, such that it reveals a new world or environment to inhabit beyond optimized self-preservation or survival? Can we manipulate our bodies with technologies-inhibited (or enhanced) by a chemical, a trauma, a contemplative technique, or an implant-such that we are reoriented to a transformed and liberating understanding of the nature of the world and our being in it? As new technologies enhance certain domains of cognitive performance by modelling and extending the structure and capacities of cognition, Buddhism, with a theory of mind and mental development in the absence of an independent essence, owner, or agent like a self, can potentially be a valuable resource. Buddhism provides a useful theoretical foundation to articulate not only the potentials for engineering intelligence, but also by identifying problems in this project.
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Philosophy's Big Questions, 2021
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Voices of Larung Gar, 2021
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Nonsectarianism (Ris Med) in 19th- And 20th-Century Eastern Tibet, 2021
This paper discusses a nineteenth-century tradition stemming from eastern Tibet that the late Tib... more This paper discusses a nineteenth-century tradition stemming from eastern Tibet that the late Tibetologist Gene Smith called the “Gemang (dge mang) movement.” In contrast to an allegedly “non-sectarian movement” (ris med) that is antagonistic toward the Geluk (dge lugs) tradition or incompatible with it, the Gemang movement is marked by an integration of Geluk and Nyingma (rnying ma) traditions of scholarship and practice in a way that they are configured to be mutually illuminating. I aim to shed light on this Gemang movement, which is marked by the hybridity of Geluk and Nyingma, and contrast it with new iterations of sectarian identity built around the doctrine of “other-emptiness” (gzhan stong) that directly challenge and exclude the Geluk school.
The Gemang movement is characterized by a rise in Nyingma monastic scholarship fused with an ethos of the Great Perfection (rdzogs chen). The Gemang movement can be seen to stem from the activity of Gyelsé Shenpen Tayé (1800-1855?), who established the first Nyingma monastic college of Śrī Siṃha at Dzokchen Monastery. Paltrül Rinpoché (1808-1887) and his disciples took up this vision for Buddhist scholarship and practice at the Gemang retreat affiliated with Dzokchen Monastery in Dzachuka (rdza chu kha). This paper will discuss the traditions around Dzokchen Monastery that exemplify this hybrid, inclusive vision.
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Buddhist Responses to Religious Diversity, 2020
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Dharma World, 2019
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Wilfred Sellars and Buddhist Philosophy: Freedom from Foundations, 2018
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This paper outlines a shift in the role of self-awareness from Yogācāra to tantra and connects so... more This paper outlines a shift in the role of self-awareness from Yogācāra to tantra and connects some of the dots between Yogācāra, Pratyabhijñā, and Bud-dhist tantric traditions in Tibet. As is the case with Yogācāra, the Pratyabhijñā tradition of Utpaladeva (10th c.) maintains that awareness is self-illuminating and constitutive of objects. Utpaladeva's commentator and influential successor, Abhinavagupta (10th–11th c.), in fact quotes Dharmakīrti's (7th c.) argument from the Pramāṇaviniścaya that objects are necessarily perceived objects (sahopalambhaniyama). That is, everything known is known in consciousness; there is nothing that can be known outside or separate from consciousness. This aspect of Pratyabhijñā thought is shared with Yogācāra. While Utpaladeva drew upon Yogācāra epistemology to formulate a differential construction of objects (via apoha), he departed from this theory to develop a distinctive monistic framework for the interpretation of subjectivity. By appealing to the ultimate reality of a singularly nonconceptual, transcendental subject rather than a plurality of (non)conceptual particulars, Utpaladeva appropriated Dharmakīrti's epistemo-logical model while turning it on its head. That is, Utpaladeva critiqued Dharmakīrti in one context (his external realism) while he is indebted to him in another (his epistemic idealism) to establish the framework for his own absolute idealism, where everything happens in and through the absolute self that is Śiva. Utpaladeva extended (or made explicit) the place of self-awareness in Yogācāra to formulate an absolute idealism that is the theoretic foundation for philosophical tantra. In this paper, I will chart a trajectory of this development, from Yogācāra to Pratyabhijñā, and show how a parallel development took place in tantric assimilations of Yogācāra in Tibet.
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Buddhist Philosophy: A Comparative Approach, 2017
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This paper seeks to find a place for the intellectual voices of an indigenous movement of 'Buddhi... more This paper seeks to find a place for the intellectual voices of an indigenous movement of 'Buddhist modernism' that recently took shape in eastern Tibet. It presents how a prominent leader of this movement, Tsültrim Lodrö (tshul khrims blo gros, b. 1962), articulates Buddhism in response to modern discourses of rationality and science. In particular, since the 'dialogue' between Buddhism and science in recent years has largely been a series of monologues, this paper seeks to open up the conversation in order to shed light on the nature of this dialogue and what is at stake in this conversation. I will discuss Tsültrim Lodrö's most recent work on philosophy and science with the aim to shed light on the nature of the current Buddhism and science discourses through considering the contributions of this influential contemporary Tibetan.
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The Buddhist World, 2015
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Books by Douglas Duckworth
The ninth chapter of the Way of the Bodhisattva is philosophically very rich but forbiddingly technical, and can only be read well with a good commentary. Künzang Sönam's commentary offers a unique and complete introduction to the view of Prāsa:ngika-Madhyamaka, the summit of Buddhist philosophy in Tibet, as articulated by Tsongkhapa. It brings 'Sāntideva's text, and Tsongkhapa's interpretation of Prāsa:ngika-Madhyamaka, into conversation with a vast Buddhist literature from India and Tibet. By articulating the integral relationship between emptiness and interdependence, this text formulates a sustained and powerful argument for emptiness as a metaphysical basis of bodhisattva ethics. This volume makes the ninth chapter accessible to English-speaking teachers and students of the Way of the Bodhisattva.
This thematic study engages some of the most difficult and critical topics in Buddhist thought, such as the nature of mind and the meaning of emptiness, across a wide range of philosophical traditions, including the "Middle Way" of Madhyamaka, Yogacara (also known as "Mind-Only"), and tantra. Duckworth provides a richly textured overview that explores the intersecting nature of mind, language, and world depicted in Tibetan Buddhist traditions. Further, this book puts Tibetan philosophy into conversation with texts and traditions from India, Europe, and America, exemplifying the possibility and potential for a transformative conversation in global philosophy.
Distinguishing the Views and Philosophies exemplifies a vigorous tradition of Tibetan Buddhist scholarship that is widely practiced in contemporary monastic colleges in Tibet, India, and Nepal. Douglas Samuel Duckworth’s translation will make this work widely available in English for the first time, and his thoughtful introduction and annotations will provide insight and context for readers."
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.
Arguably the most important doctrine in Buddhism, Buddha-nature is, for Mipam, equivalent to the true meaning of emptiness; it is the ground of all and the common ground shared by sentient beings and Buddhas. This ground is the foundation of the path and inseparable from the goal of Buddhahood. Duckworth probes deeply into Mipam’s writings on Buddha-nature to illuminate its central place in a dynamic Buddhist philosophy.
"
Papers by Douglas Duckworth
The Gemang movement is characterized by a rise in Nyingma monastic scholarship fused with an ethos of the Great Perfection (rdzogs chen). The Gemang movement can be seen to stem from the activity of Gyelsé Shenpen Tayé (1800-1855?), who established the first Nyingma monastic college of Śrī Siṃha at Dzokchen Monastery. Paltrül Rinpoché (1808-1887) and his disciples took up this vision for Buddhist scholarship and practice at the Gemang retreat affiliated with Dzokchen Monastery in Dzachuka (rdza chu kha). This paper will discuss the traditions around Dzokchen Monastery that exemplify this hybrid, inclusive vision.
The ninth chapter of the Way of the Bodhisattva is philosophically very rich but forbiddingly technical, and can only be read well with a good commentary. Künzang Sönam's commentary offers a unique and complete introduction to the view of Prāsa:ngika-Madhyamaka, the summit of Buddhist philosophy in Tibet, as articulated by Tsongkhapa. It brings 'Sāntideva's text, and Tsongkhapa's interpretation of Prāsa:ngika-Madhyamaka, into conversation with a vast Buddhist literature from India and Tibet. By articulating the integral relationship between emptiness and interdependence, this text formulates a sustained and powerful argument for emptiness as a metaphysical basis of bodhisattva ethics. This volume makes the ninth chapter accessible to English-speaking teachers and students of the Way of the Bodhisattva.
This thematic study engages some of the most difficult and critical topics in Buddhist thought, such as the nature of mind and the meaning of emptiness, across a wide range of philosophical traditions, including the "Middle Way" of Madhyamaka, Yogacara (also known as "Mind-Only"), and tantra. Duckworth provides a richly textured overview that explores the intersecting nature of mind, language, and world depicted in Tibetan Buddhist traditions. Further, this book puts Tibetan philosophy into conversation with texts and traditions from India, Europe, and America, exemplifying the possibility and potential for a transformative conversation in global philosophy.
Distinguishing the Views and Philosophies exemplifies a vigorous tradition of Tibetan Buddhist scholarship that is widely practiced in contemporary monastic colleges in Tibet, India, and Nepal. Douglas Samuel Duckworth’s translation will make this work widely available in English for the first time, and his thoughtful introduction and annotations will provide insight and context for readers."
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.
Arguably the most important doctrine in Buddhism, Buddha-nature is, for Mipam, equivalent to the true meaning of emptiness; it is the ground of all and the common ground shared by sentient beings and Buddhas. This ground is the foundation of the path and inseparable from the goal of Buddhahood. Duckworth probes deeply into Mipam’s writings on Buddha-nature to illuminate its central place in a dynamic Buddhist philosophy.
"
The Gemang movement is characterized by a rise in Nyingma monastic scholarship fused with an ethos of the Great Perfection (rdzogs chen). The Gemang movement can be seen to stem from the activity of Gyelsé Shenpen Tayé (1800-1855?), who established the first Nyingma monastic college of Śrī Siṃha at Dzokchen Monastery. Paltrül Rinpoché (1808-1887) and his disciples took up this vision for Buddhist scholarship and practice at the Gemang retreat affiliated with Dzokchen Monastery in Dzachuka (rdza chu kha). This paper will discuss the traditions around Dzokchen Monastery that exemplify this hybrid, inclusive vision.