This book begins with an introduction that covers Mipam's life, situates his work in the history of Indian and Tibetan Buddhist philosophy, the Nyingma tradition, and the relatively recent Non-Sectarian (ris med) movement in Tibet.
In the first chapter, Mipam's creative genius comes quickly to the forefront.
Mipam's particular structuring of Svatantrika, Yogacara, and Prasangika distinctions within the Madhyamaka provides the focus of chapter two.
Mipam, Duckworth shows, agrees that the ultimate is not a mere absence.
Chapter four finally addresses the titular subject of the book, Mipam's view on Buddha-nature (tathagatagarbha, de bzhin bshegs pa'i snying po).
Here, Duckworth first shows how Mipam uses reason and logic to prove Buddha-nature and the divine nature of all appearances, but ultimately privileges reflexive awareness in meditative experience for the actual perception of thusness and Buddha-nature.
Mipam regularly uses the phrasing "x cha nas" lit., "from the part of x," and Duckworth takes this as "from the aspect of," rather than from the perspective of or in terms of.
The first sentence of the book reads, "I have gathered here Mipam's writings on Buddha-nature from a variety of sources to show the central role of Buddha-nature in his works.
Among the three natures, Mipam states that the domain of pure wisdom is only the thoroughly established nature (yongs grub), not the other two natures (i.e., the imagined nature and the dependent nature); "The exclusive object of pure wisdom is not the imagined or dependent natures, but is said to be only the thoroughly established nature because when that [thoroughly established nature] is the realm of experience, appearance accords with reality." As appearance in accord with reality (i.e., authentic experience), the thoroughly established nature is ultimate.