Part Four
The Title
The Mountain Doctrine. Ocean of Definitive Meaning: Final Unique Quint
Instructions, a long text of247 folios, is a sustained argument about the Buddha-nature, also called the matrix-of-one-gone-thus and matrix-of-one-gone-to-bliss, replete with citations of Sütras, tantras, and Indian treaties and interspersed with objections and answers. It thereby follows the Inherited from India, of a presentation by way of both reasoning and scripture the scriptural citations being so rich that the book can also be considered an inspiring anthology, a veritable treasure-trove of literature about the matrix-of-one-gone-thus. In the dedication of virtue at the end of the book, Döl-bo-ba Shay-rap-gyel-tsen explains the meaning of his title.
This final definitive meaning thus of all the excellent profound scriptures of the conqueror Realised through the kindness of foremost venerable lamas rom being illuminated By profound instructional counsel from the mouths of conqueror-children such as the protectors of the three lineages and so forth-Is the mountain doctrine of profound yogic practitioners in isolated mountain retreats,
training the entirety of the rivers of definitive meaning of all the elevated pure sütras, tantras, and treatises, and hence is an ocean of definitive meaning,
Teaching the unique finality of the spectrum of basis, paths, and fruit and also the spectrum of view, meditation, and behaviour, an hence it is concordant in name and meaning. Since it comments on profound thought, it is a commentary on the conqueror’s thought, And since it comments on all vajra words, it unravels the knots of vajra words,
l since it clearly teaches the profound noumenon, it is a lamp to the matrix-of-one-gone-to-bliss, and since it contains all profound scriptures, reasonings, and quintessential instructions, it is also a supreme wish-granting Jewel.
His text is aimed at presenting not what is tentative, provisional, and requiring interpretation in the Indian source texts but the definitive meaning of ultimate reality itself, so profound and difficult to realise that it is a doctrine practiced in mountain retreats by yogis. Containing a plethora of citations from Indian sütras and tantras as well as expositions of them and laden with inspiring lists of synonyms of the ultimate, it is like a great ocean into which all rivers of doctrine have flowed. Endowed with the quintessential instructions especially of the three Bodhisattva commentaries by Kalkī Pundarīka,Vajragarbha, and Vajrapāni, it offers unique final presentations of the spectrums of Buddhist doctrine.
Döl-bo-ba developed a new doctrinal language through an amalgamation of the classical texts of the mind-only and middle-way systems into a great middle way, intertwining the particular tantric vocabulary of the
Kalachakra system. As he says: