By Cyrus Stearns
The Buddha from Dolpo examines the lifestyles and considered the Tibetan Buddhist grasp, Dolpopa Sherab Gyaltsen (1292- 1361). often called "The Buddha from Dolpo," he used to be probably the most very important and unique thinkers in Tibetan background, and maybe the best professional at the tantric teachings of the Kalacakra or "Wheel of Time." established mostly upon esoteric Buddhist wisdom believed to be preserved within the mythical land of Shambhala, Dolpopa's theories proceed to excite controversy in Tibetan Buddhism after virtually seven hundred years.
Dolpopa emphasised contrasting definitions of the Buddhist teachings of vacancy: "emptiness of self-nature," which applies simply to the extent of relative fact, and "emptiness of other," which applies in simple terms to the extent of absolute fact. Dolpopa pointed out final fact because the Buddha-nature inherent in all residing beings. This view of an "emptiness of other," identified in Tibetan as Zhentong, is Dolpopa's major religious legacy.
This e-book includes the 1st translations into any language of significant works through Dolpopa. A common remark at the Doctrine is without doubt one of the earliest texts within which he systematically provided his view of the total Buddhist route to enlightenment. The Fourth Council, written on the finish of his lifestyles, could be seen as a last summation of his principles.
Cyrus Stearns's booklet describes either Dolpopa's lifestyles and his principles. past Tibetan precedents for the Zhentong view also are mentioned, in addition to Dolpopa's personal particular use of language and the most important impacts at the improvement of his arguable theories. The destiny of his culture, which used to be censured via the Tibetan executive within the 17th century, is tested, and a number of other of an important adherents to the Zhentong concept also are mentioned.
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Additional resources for Buddha from Dolpo: A Study of the Life and Thought of the Tibetan Master Dolpopa Sherab Gyaltsen
79 The Kalacakra tantra and the Vimalaprabha were the ultimate scriptural basis for Dolpopa's innovative teachings, and in discussions with his bilingual disciples, he had no doubt found reason to feel that the earlier Tibetan translation ofDro Lotsawa Sherab Trakas revised by Shongdon Dozje Gyaltsen, did not allow the true meaning of the most profound definitive sense (nUartha, nges don) to shine forth. Dolpopa had just finished the construction of the great stiipa at Jonang in 1333. The composition of his most influential work, The Ocean of Definitive Meaning:A Mountain Dharma (Ri chos nges don rgya mtsho), had perhaps only recently been completed.
Upon the essential meaning, such as The Ocean of Definitive Meaning [Nges don rgya mtsho], A General Commentry on the Doctrine [Bstan pa spyi :grel], and The Fourth Council [Bka' bsdu bzhi pa]. 77 I am confident there is certainly no one who has commented upon the Sri. [Kalacakra] tantra better than this, even to the north in Shambhala. The production of explication and composition in regard to all the general fields of the Doctrine was somewhat greater for Budon, but in the context of gathering together the definitive secrets of the Kalacakra alone, he certainly did not match the rain of Dolpopa.
But he also constructed a large number of shrines, closely examined the scriptures in the Tibetan canon, and wrote many significant treatises. 86 In particular, he directly beheld the pure land of Shambhala, the source of the Kalacakra teachings, and on another occasion claimed to have actually gone there by visionary means. 87 Kunpang states that Dolpopa also composed a large number of texts while staying in the hermitage of Gyiphuk at Jonang. 86 By now Dolpopa was acknowledged as one of the paramount Buddhist masters in Tibet.