Dolpopa's Song of Auspiciousness in Translation

We are happy to make a new translation of a song of auspiciousness by Dolpopa available to download and share. jf_dolpopa_lineage field_01.jpg The newest contribution to the Jonang Foundation online library is a translation by James Rutke of Dolpopa Sherab Gyaltsen’s song, translated as, Buddha Nature’s Auspiciousness . What Dolpopa has done in this song is deconstruct the common Tibetan expression “Tashi Delek” ( bkra shis bde legs ), turning it into an uncommon expression of auspiciousness by interpreting the phrase in the...

Dolpopa on Emptiness

The following post is titled, Emptiness of Self-nature and Emptiness of Other by Cyrus Stearns, a contributing author to the Jonangpa blog. It is an excerpt from the reprint of The Buddha from Dolpo (Snow Lion Publications, 2010). Posted here with permission from the author. [1]

The key in Dolpopa Sherab Gyaltsen's approach is to link his view of the absolute as empty only of other relative phenomena ( gzhan stong ) to the teachings of the Kṛtayuga, as opposed to the teachings of the Tretāyuga and later eons that emphasize even absolute reality is empty of self-nature ( rang stong...

Elucidating the Jeweled Matrix

Let's talk texts. As much as contemplative practice, ritual, or even personal oral instructions are essential to esoteric transmission, it is texts and the transference of texts through time that largely acts to define the livelihood of Tibetan Buddhist lineages.

Within the Jonang, the Mahāyāna commentarial literature that is most frequently cited is the Five Treatises of Maitreya . Of these five treatises, it is the Ratnagotravibhāga — "Elucidating the Jeweled Matrix" — otherwise known as the Uttaratantra-śastra that has had the most profound impact on the articulation of the zhentong philosophical discourse in Tibet.

It is here, within this seminal text that we find an extensive discussion...

Śākyamuni's 3 Revolutions

3.jpg Dharma Wheel

With the sustaining of a tradition, there is the multi-generational task of repeatedly defining and describing what is understood to be most real (or unreal).

Then, every once in a while, a great commentator comes along and creatively re-describes what their tradition has deemed of utmost importance. This interplay between a doctrine and its history ― a source and the interpretation of it ― has had a tremendous impact on defining philosophical discourse in Tibet.

Within Mahāyāna literature, the teachings of the historical Buddha...

Embodying the Kalachakra

Marveling at how the ultimate is described as expressions, and thinking about how to relate this ongoing theme to Kālachakra practice, I happened upon a short piece by the late Lama Ngawang Kalden from Dzamthang that strikes at the heart of this matter.

In a compilation of his writings and talks, there is a short text within his Cycle of Instructions for Visualizing the Profound that has a passage on how the ultimate manifests as contemplative experience through the vajrayana process of embodying the Kālachakra deity.

Here in this passage, Lama Kalden gives us an extremely concise condensation of the vajrayoga path from the preliminary practices or "ngöndro"...

Expressions of the Essence

Buddhist phenomenology tells us that one of the five fundamental constituents of the egoic complex is "form" ( rūpa , gzugs ), the configuration of tangible materiality that is so integral to ordinary sensible experience. [1] Most basically, this suggests that there must be an outside world for there to be an inside world.

With this interface, the self is at play within the familiar field of duality. However, what intrigues me more than the self in the world of form is the formless, and more specifically the question: What is it about the nature of the formless that can be known?


Whose Svabhāva is It?

jf_taranatha_thangka_2.jpg Taranatha

One of the major tripping points in Mahāyāna Buddhist philosophy is identifying what is intrinsically existent ― what is referred to in Sanskrit as "svabhāva" ( rang bzhin ), and what is not ( nisvabhāva , rang bzhin med ).

Svabhāva is the central target of the Svātantrika and Prāsaṅgika Rangtong Madhyamaka enterprise, and is essential in understanding zhentong. [1] However, what is considered svabhāva is not the same within the major Mahāyāna philosophical systems. Since this is a source of possible...

The "Other" Emptiness

The technical Tibetan term "zhentong" ( gzhan stong , often mis-phoneticized "shentong") suggests a particular view of reality, one that can be misconstrued due to the word itself. To give a simple gloss of the term, "zhentong" is: that which is empty ( stong ) of the other ( gzhan ). The word is often translated into English as "other-emptiness," begging the question: "Is there an 'other' emptiness?" That is, an emptiness other than the one we all know and love?

To begin, the term "zhentong" was coined by the 14th century Kālachakra master and Jonangpa scholar, Dolpopa Sherab Gyaltsen who employed it to contextualize his understanding...