Cyrus Stearns - The Buddha From Dolpo: A Study Of The Life And Thought Of The Tibetan Master Dolpopa Sherab Gyaltsen
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The Buddha from Dlpo is a revised and enlarged edition of the only book about the most controversial Buddhist master in the history of Tibet, Dlpopa Sherab Gyaltsen (12921361), who became perhaps the greatest Tibetan expert of the Kalacakra or Wheel of Time, a vast system of tantric teachings. Based largely on esoteric Buddhist knowledge from the legendary land of Shambhala, Dlpopas insights have profoundly influenced the development of Tibetan Buddhism for more than 650 years. Dlpopa emphasized two contrasting definitions of the Buddhist theory of emptiness. He described relative phenomena as empty of self-nature, but absolute reality as only empty of other (i.e. relative) phenomena. He further identified absolute reality as the buddha nature or eternal essence present in all living beings. This view of an emptiness of other, known in Tibetan as shentong, is Dlpopas enduring legacy. The Buddha from Dlpo contains the only English translations of three of Dlpopas crucial works. A General Commentary on the Doctrine is one of the earliest texts in which he systematically presented his view of the entire Buddhist path to enlightenment. The Fourth Council and its Autocommentary (which was not in the first edition of this book) were written at the end of his life and represent a final summation of his teachings. These translations are preceded by a detailed discussion of Dlpopas life, his revolutionary ideas, earlier precedents for the shentong view, his unique use of language, and the influence of his theories.
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Notes
- For interesting comments on this point see Seyfort Ruegg (1989), 8.
- The Indian and Tibetan texts use a variety of terms, such as sugata essence (sugatagarbha, bde gshegs snying po) , tathgata essence (tathgatagarbha, de bzhin gshegs pai snying po) , buddha essence (buddhagarbha, sangs rgyas kyi snying po) , and, more rarely, buddha nature (sangs rgyas kyi rang bzhin, *buddhaprakti) . In my discussion I will mostly use the term buddha nature , which is now widely used in Western literature, but in translated passages I will use the appropriate terms mentioned above as they occur in the original texts. Dlpopa himself almost always uses the term sugata essence (bde gshegs snying po) .
- See Schaeffer (1995) for a translation and study of an important text by Rangjung Dorj (Rang byung rdo rje) on the tathgata essence (tathgatagarbha) . See Brunnhlzl (2004), 445526, for a discussion of rangtong and shentong primarily from the perspective of several eminent Kagy masters, and Brunnhlzl (2007) for a translation and study of Rangjung Dorjs commentary on Ngrjunas Eulogy to the Basic Space of Phenomena , especially 17184 and 18993, where rangtong/shentong issues are discussed. Also see Mathes (2008), 5175, for Rangjung Dorjs views on the buddha nature, or sugata essence. See Seyfort Ruegg (1966), (1969), and (1973) for studies and translations of Butns (Bu ston) biography and his writings on the tathgata essence. Also see Seyfort Ruegg (1963) for some information on both Dlpopas life and the shentong teachings, but from the viewpoint of a harsh Geluk (Dge lugs) critic. Kapstein (1992a) provides a translation of a synopsis of Dlpopas life, a brief discussion of his views, and the translation of a short text, and Kapstein (2000), 10619, further elaborates several specific aspects of Dlpopas teachings. Hookham (1991) uses Dlpopas Mountain Dharma: An Ocean of Definitive Meaning (Ri chos nges don rgya mtsho) in her discussion of the shentong approach to the interpretation of the Highest Continuum (Uttaratantra or Ratnagotravibhga ). In Stearns (1995) I presented some of the material found in chapter 1, sections 35, and chapter 2, section 2, of the present book. Concerning Dlpopa, also see Jeffrey Hopkinss introduction to Dl-bo-ba Shay-rap-gyel-tsen (2006), 144, Mathes (2004), and Mathes (2008), 7584. Both Herbert Guenther and Richard Barron have translated a number of Longchenpas (Klong chen pa) important writings. Mathes (2008), 98113, has specifically examined Longchenpas views on the buddha nature. Germano (1992) is a translation and study of a section of one of Longchenpas major works. The life and thought of Lama Dampa Snam Gyaltsen (Bla ma dam pa Bsod nams rgyal mtshan) remains largely unexplored. Barawa Gyaltsen Palsang (Ba ra ba Rgyal mtshan dpal bzang), who studied with both Dlpopa and Butn, left a huge corpus of work on the buddha nature and related issues. Barawas views are briefly examined in Mathes (2008), 11325. Burchardi (2007) examines the shentong views of several masters described in two comparative studies by Trantha and the twentieth-century scholar Padma bi dza. See also Seyfort Ruegg (1968) and (1989), Sheehy (2007), and Cabezn and Dargyay (2007).
- See especially Seyfort Ruegg (1963) and Thurman (1984).
- As noted by Seyfort Ruegg (1989), 56, the teachings of the Chinese master Hashang Mahyna (Hva shang Mahyna) suffered a similar fate in Tibet.
- For instance, see the important comments in Seyfort Ruegg (1995), 168.
- This summary of the orthodox Sakya (Sa skya) position is based on private conversations with Dezhung Rinpoch (Sde gzhung Rin po che Kun dga bstan pai nyi ma, 190687).
- For example, see Dlpopa, Fourth Council , 387. Unless otherwise noted, all references to the Fourth Council and the Autocommentary to the Fourth Council are to the 1984 Bhutanese reproductions of the Tibetan texts.
- Dlpopa, Autocommentary to the Fourth Council, 663: thams cad rang stong du rtogs pa / ma rtogs pa dang cis ma mnyam / thams cad rang stong du bshad pa / ma bshad pa dang cis ma mnyam / thams cad rang stong du bris pa / ma bris pa dang cis ma mnyam /.
- For example, see Dlpopa, Instruction to Lhaj Tsultrim , 67879, and Dlpopa, Reply to the Questions of Lotswa Sherab Rinchen , 774. The extant Sanskrit manuscripts have the spelling Sambhala, but I will use the more familiar spelling of Sham-bhala, as found in all Tibetan sources.
- Martin Buber and Franz Rosenzweig, in their translation of the Hebrew Bible into German (192562), also strove to remove what Buber called the palimpsest, or the accumulated theological, historical, and psychological ideas that they felt had often obscured the true meaning of the scripture. See Hirsch (1995), 5.
- See Dlpopa, General Commentary on the Doctrine . All references to this text are from the Bhutanese edition prepared from tracings of the original Gyants Fortress (Rgyal rtse rdzong) blocks.
- See Nya n Kunga Pal, Explanation of the General Commentary on the Doctrine. I am grateful to Leonard van der Kuijp for a photocopy of a rare manuscript of this work.
- See Dlpopa, Fourth Council and Dlpopa, Autocommentary to the Fourth Council. Unless otherwise noted, all references to these texts are also to the Bhutanese editions.
- See Lamotte (1988), XXIV.
- For brief summaries of Dlpopas life see also Kapstein (1992a), 721; Roerich (1976), 77577; and Seyfort Ruegg (1963), 8081.
- See Lhai Gyaltsen, Biography of the Dharma Lord of Jonang , and Kunpang Chdrak Palsang, Biography of the Omniscient Dharma Lord . Kunpangs work was the earlier of the two, apparently written in 1362 or 1363, while Lhai Gyaltsens can only be dated to between 1380, when Lochen Jangchup Tsemo (Lo chen Byang chub rtse mo) died (mentioned on 55b), and 1401, the year of the authors death. Nevertheless, Lhai Gyaltsens work is the more reliable, being based on information given by Dlpopa himself and notes set down by his chosen heir, Jonang Lotswa Lodr Pal (Jo nang Lo ts ba Blo gros dpal, 12991354), as well as a biography composed by the Klacakra expert Jamgeg (Dus khor ba Jam sgeg) only one month after Dlpopas death. Lhai Gyaltsens work also includes what the author himself had seen and heard. For these reasons, in the following treatment of the major phases of Dlpopas career the chronology set forth in Lhai Gyaltsens work will be followed, with reference to variances found in the other sources. I thank Leonard van der Kuijp for a photocopy of Lhai Gyaltsens rare work. As will be noted, there are also serious chronological problems in Kunpangs work and certain later additions by an unknown editor.
For the life of Gharungwa Lhai Gyaltsen (Gha rung ba Lhai rgyal mtshan), also known as Garongwa (Ga rong ba), see Gyalwa Josang Palsangpo, Brilliant Marvels , 61519, and Ngawang Lodr Drakpa, History of the Jonang Tradition , 3536. In 1588 Trantha received the textual transmission for the biography (rnam thar) written by Garongwa. See Trantha, Autobiography of the Wanderer Trantha , 89. See also Knchok Tenpa Rabgy, History of Buddhism in Dom , 11. For a brief biography of Kunpang Chdrak Palsang (Kun spangs Chos grags dpal bzang), see Gyalwa Josang Palsangpo, Brilliant Marvels , 56673, and Ngawang Lodr Drakpa, History of the Jonang Tradition , 3233. The two later sources that deal with Dlpopas life are Trantha, History of the Klacakra Teachings , and Mangt Ludrup Gyatso, Chronology of the Doctrine . Shalu Lotswa Chkyong Sangpo (Zhwa lu lo ts ba Chos skyong bzang po, 14411528) also apparently wrote a biography of Dlpopa. See Knchok Tenpa Rabgy, History of Buddhism in Dom , 11. For an extremely abbreviated version of Lhai Gyaltsens work, see Lhai Gyaltsen, Condensed Biography of Dlpopa .
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