Malcolm wrote:How is this different than Advaita Vedanta?
Because the self is not asserted as permanent. A Buddha's self is imputed on the Truth Body which consists of the perfect union of the Wisdom Truth Body (Buddha's omniscient mind, which is a functioning thing) and the Nature Body (which is the emptiness of Buddha's mind).
Further, how can Buddhas impute anything? The dharmakāya is the "mind" of a Buddha, and is completely free of all concepts. How can there be imputation when there is no conceptuality?
Buddhas can impute non-conceptually. They perceive the mere appearances of all phenomena - past, present and future - inseparable from emptiness.
Further, how are the body and mind "valid" bases for imputing an I? No self can be found in either.
It is a valid basis for imputing an I just as the parts of a car are a valid basis for imputing 'car' even though no car can be found in any of the parts of the car. The car, as a conceptual imputation, functions. So it is with the I or self - it functions in dependence upon being imputed upon the body and mind, otherwise it would be non-existent. I fear you've taken the self to the extreme of non-existence.
I am afraid you have long since abandoned any form of Madhyamaka, let alone "Prasanga".
I was thinking the same about you - your view sounds like nihilism, not the middle way.
Since all of the dried fire wood of knowledge objects
have been burned, that peace is the dharmakāya of the victors;
at that time there is no arising, no cessation;
that cessation of the mind is the direct perception of the kāya.
Candrakirti comments upon this that cessation of mind and mental factors is conventionally termed "direct perception" of the kāya.
This verse is often misinterpreted. An alternative translation of the last line is Since minds have ceased, it is experienced directly by the body
but even in your version it means that, since all conceptual minds have ceased (not mind per se), the Truth Body is experienced directly by the body of non-conceptual wisdom. It is absurd to suggest that Buddhas do not have minds.