Part three The latter two commentaries are said to have been composed using therubric, or grid, of the Kālachakra Tantra, and thus all three are Kālachrelated. Döl-bo-ba speaks of these three as the quintessential instructionstenth-ground bodhisattvas. He also draws on a vast array of sütras, tantraand Indian treatises. Despite having relied on this plethora of Indian sources, the MountainDoctrine was received with amazement and shock. However, Döl-bo-ba alsowas highly lauded and received great offerings from exalted religious figures of the day, among whom he indeed was one of the greatest. He gave teachings sometimes to thousands of persons and at other times to the luminaries of his period. He was invited, along with Bu-dön Rin-chen-drup- another great master of Kalachakra to China by the Yüan dynasty (Mongolian) Emperor Toghon Temür. Neither of them went, and to avoid the emperor’s displeasure Döl-bo-ba “stayed in different isolated areas for fouryears, Concerned about the damage to religious centres and so forth that ensued from a protracted political power struggle, Döl-bo-ba decided to travel to Lhasa and make prayers to the Jo bo image there, which he felt to be the same as the Buddha himself.” Dol po pa had become increasingly disturbed by the extensive damage to the Buddhist communities, temples, and shrines in Tibet due to the great political turmoil that had swept through the land during the protracted power struggle between the Sa skya pa in Gtsang [the western province of Tibet) and the newly arisen Phag mo gru in Dbus [Central Tibet).” Thus, in 1358, at the age of sixty-six, he departed from Jo-nang. Along the way, he gave teachings to the Fifteenth Patriarch of Sa-ğya, Sö-nam-gyel-tsen, who requested that he compose The Great Calculation of the Doctrine, Which Has the Significance of a Fourth Council along with an auto-commentary. Döl-bo-ba audaciously’ titled his work this way because he considered the doctrine of other-emptiness and its implications for the buddha-nature to be like an addition to the famous three councils in India. He also gave lectures that were often so

Part Two On the basis of both pratyāhara [withdrawal] and dbyāna (concentration), he beheld immeasurable figures of the Buddhas and pure lands. On the basis of prānāyāma (stopping-vitality] and dhāranã [retention], exceptional experience and realisation was born due to the blazing of blissful warmth. During this retreat Döl-bo-ba realized the view of “other-emptiness” but did not speak about it for several years. In 1326 he was installed as the head of the Jo-nang Monastery and in 1327 began work on a gigantic monument-the Glorious Stūpa of the Constellations-which was completed in 1333, restored by Tāranātha in 1621, and refurbished in 1990. Either during or after the building of the Stüpa, for the first time he taught that conventional phenomena are self-empty, in the sense that they lack any self-nature, whereas the ultimate is other-empty, in the sense that it is empty of the conventional but has its own self-nature. This latter realization Döl-bo-ba himself stated to be previously unknown in Tibet and spoke of it this way: To bow in homage to the gurus, buddhas and kalkīs by whose kindness the essential points which are difficult for even the exalted ones to realise are precisely realised, and to their great Stüpa. During this period Döl-bo-ba wrote and taught a great deal, while also working on the stüpa. His monumental Mountain Doctrine, Ocean of De-Jinitive Meaning: Final Unique Quintessential Instructions “was completed well before the final consecration of the Stūpa on October 30, 1333. His view of “other-emptiness” is based on profound understanding of three Indian expositions of tantras, the “three cycles of bodhisattva commentaries”

Part one Döl-bo-ba Šhay-rap-gyel-tsen, author of the Mountain Doctrine, Ocean of Definitive Meaning: Final Unique Quintessential Instructions, was one of the most influential figures of fourteenth-century Tibet, a dynamic period of doctrinal formulation. As Cyrus Stearns says in his excellent biography: Without question, the teachings and writing of Dol po pa, who was also known as “The Buddha from Dol po” (Dol po sangs rgyas), and “The Omniscient One from Dol po who Embodies the Buddhas of the Three Times” (Dus gsum sangs vgas kun mkhyen dol po pa), contain the most controversial and stunning ideas ever presented by a great Tibetan Buddhist master. The controversies which stemmed from his teachings are still very much alive today among Tibetan Buddhists, more than 600 years after Dol po pa’s death. His works were monumental and seminal in that they present a penetrating and controversial re-formulation of doctrines on emptiness and buddha-nature influential through to the present day. Döl-bo-ba Šhay-rap-gyel-tsen was born in the Döl-bo area of present day Nepal in 1292 in a family practicing tantric rites of the Nying-ma order. It is reported that after receiving tantric initiation at the age of five, he had a vision of Red Mañjushri, and subsequently his intelligence burgeoned. At twelve he was ordained and at seventeen fled, against his parents’ wishes, to study with Gyi-dön Jam-jang-drak-ba-gyel-tsen in Mustang, where in a month he learned the doctrinal vocabulary of the path-structure studies associated with the perfection of wisdom teachings, epistemology and logic and  phenomenology.” His new new teacher wa called to Ša-gya, then the greatest learning center in Tibet, and two years ater Döl-bo-ba joined him, where he continued studies on the three above mentioned topics, as well as Shãntideva’s Engaging in the Bodhisattva Deeds’-simultaneously mastering them in a year and and half.  From this master he also received teachings on the Kalachakara, Tantra nad related Sütras and commentaries that shaped his practice and outlook.  After receiving many other teachings, when he was twenty-one, his parents “who had now forgiven him for running away,””

A translation book of Guru Puja by Golok Chakmo has been launched at Bodhgaya on the 660th Commemoration Day of Dölpopa Shérap Gyeltse, His Eminent Jonang Gyaltsab Rinpoche, Kyabjee Tang Rinpoche and other participants from all over the world, the beautiful occasion was marked by more than 200 people.  The speech from translator Golok Chakmo All humans born in this world are given, through their past karma, a task that is suited for them. This seems to be the humble task entrusted to me. Thus, wandering through the realms, I have expended my human life on learning. Its fruit has taken the form of a book. Gendun Chopel When I decided to take on this translation project, I had no idea what I was getting myself into, I have never done a literary Buddhist Philosophical Translation and didn’t stop to think how difficult it would be when proposed the idea of a collaboration.  With assistance from  Khanpo Ju Tenkyong I have completed the entire translation, Khanpo suggested to install footnotes for those abbreviated Tibetan terms, so there are  67 footnotes which are placed at the bottom of a page. They cite references or comment on a designated part of the text above it. It is hoped that this will not generate too much confusion.  Lastly, would say thanks to Choekyi Nyinma who edited and designed the book of the English version, thank you much for your reliable help. 

The Buddha from Dölpo is a revised and enlarged edition of the only book about the most controversial Buddhist master in the history of Tibet.  Dölpopa Sherab Gyaltsen (1292–1361), 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, Dölpopa’s insights have profoundly influenced the development of Tibetan Buddhism for more than 650 years. Dölpopa 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 Dölpopa’s enduring legacy. The Buddha from Dölpo contains the only English translations of three of Dölpopa’s 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 Auto-commentary (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 Dölpopa’s life, his revolutionary ideas, earlier precedents for the shentong view, his unique use of language, and the influence of his theories. The fate of his Jonang tradition, which was censored by the central Tibetan government in the seventeenth century but still survives, is also examined. This revised edition of Cyrus Stearns’s The Buddha from Dölpo is a must read for all interested in the intellectual history of Tibet. New translations of some of the key works of Dölpopa open philosophical and cosmological ideas of one of the great thinkers of the Tibetan tradition. This is a marvellous piece of scholarship.” —E. Gene Smith, founder and senior research scholar of the Tibetan Buddhist Resource Center “Cyrus Stearns’s The Buddha from Dölpo is among the major contributions to the history

Khantrul Jamyang Jinpa Gyamtso/Nagwang Tsundue was bron in 1981, sixth Rabjung, Chakmo Bird, on 15th Saga Dawa (name of the 4th Tibetan month, full moon of the Saga Constellation, ceremony on the 11th day of the 4th Tibetan month) in Golok Akyong.  Samten Dorjee and Pheza Kalo were my parents, we didn’t have sufficient amount of money to purchase necessary goods for life, life was hard as nomad without fixed habitation who regularly moves to and from the same areas.  villagers have been remembering that there was some miracle signs like birds praying Mantras of (ཨོཾ་ཨ་མི་ངྷེ་ཝ་ཧྲི་) near by the black tent. He was interested to learn Buddhism since the childhood and to be irritated with the fact that being happened in the Samsara, his parent had been working on changes of his thought as they hoped that he would take care of the family, but it never happened.  He has given his devotion to the sovereign lord Pema Namgyal, the master of continuum of lives and pray to him since the young age, he was intelligent and smart.  On a dark night he escaped secretly out of family and reached to the Longcha Monastery on the back of horse with an other monk named Tashi Nyima, that time he was only thirteen. After death of his mother, he was cared by Lama Pema Namgyal personally and other monks in the Monastery.  He studied at Longcha Monastery and received empowerment and quintessential instructions from Master Nagwang Pema Namgyal, he also took all vows of a monk and practising on meditation sessions. Under the guidance of great Masters, he completed studies on the five major texts and other necessary education. He was invited by Qinghai Television for an interview and took prats of countless debates and conferences which are related to academic studies.  On 17th Rabjung, earth male, mouse year, 2nd January 2008, Master Nagwang Pema Namgyal had called his spiritual sons together and Khantrul Jamyang jinpa Gyamtso was  engaged to be the great Gyal-tshab (the foremost representative) and empowered him as the

We are excited to announce that, on 22nd December 2022, 29th October of Water Tiger Year of Tibetan Calendar, on the 660th Commemoration Day of Dölpopa Shérap Gyeltsen at Stupa in Bodhgaya. His Eminence Jonang Gyaltsab Rinpoche has been accepted the request made by the International Jonang Wellbeing Association, that he will bestow teaching on Fifteen Omniscient Masters of Jonangpa, We would like to welcome these who are interested in joining the teaching.  International Jonang Wellbeing Association President Takten Geshe Lama Jinpa Sangpo  8278739833 Secretary  Choekyi Nyinma 7559633779 18th October 2022.

The Tibet Museum aims to disseminate knowledge of Tibetan history and culture while raising awareness of the occupation of Tibet and the ongoing human rights abuses committed by China. Established in 1998, the Tibet Museum now has a collection comprising over 30,000 photographs, a travelling exhibition, and a permanent exhibition that documents the Tibetan journey into exile across the Himalayan ranges.  The Tibet Museum’s mission is to document, preserve, research, exhibit and educate the public on all matters related to Tibetan history and culture. Initially named the Tibetan National Commemoration and Documentation Center, many different ideas were discussed before the final concept was agreed upon by the Central Tibetan Administration. On 30 April 2000, the 14th Dalai Lama inaugurated the museum in a ceremony attended by around 300 dignitaries and volunteers. The Tibet Museum presents Tibet’s history and visions for its future through texts, photographs, videos and installations.  Visitors could find an introduction about Jonang lineage and the status of omniscient Dolpopa.  Jonangpa is a Tibetan Dharma lineage among the five other Tibetan Dharma lineages and one of the  Eight Chariots of Spiritual Accomplishment. In the thirteen century, The lineage was founded by Kunpang Tukje Tsondru (1240-1313) at Jonang mountain retreat after reviewing the theoretical and practical aspects of the glorious Kalachakra and spreading them.  The omniscient Dolpopa profoundly taught the essence of the views of the Shentong Madhyamika and the Vajra Yoga, spreading the view and realisation of Sutras and Tantras in terms of the Great Madhyamika Shentong all over the three spheres of existence.  Having the compilation of the teachings on Great Calculation of the Doctrine, (Mahayana of the Fourth wheel of teaching) he made this tradition indisputable and became one of the chariot leader of the teachings.  Many learned masters have appeared in this tradition, such as the fourteen outstanding disciples of Dolpopa, among whom are Chogle Namgyal and Nyabon Kunga, Jetsun Kunga Drolchok, and the Omniscient Taranatha. They were became the trans-missionaries of Kalachakra.  In 17 Century, the Jonang monasteries in Ü being deteriorated, but recently,

“As long as space endures,And as long as sentient beings remain,Until then, may I too remainTo help dispel the misery of the world”              I renew the wish expressed in this verse every day.                             H.H. The Dalai Lama  Thekchen Chöling- This morning five organizations, the Tendhong Cultural Preservation Society (Mön), All Jonangpas, the Domey-Mang-Bha-Ja-Sum Association, the Namgyal Higher Secondary School, Nepal, and the Sydney Tibetan Association came together to offer a prayer for His Holiness the Dalai Lama’s long life at the Tsuglagkhang, the Main Tibetan Temple in Dharamsala. His Holiness met their representatives at the gate to his residence and they escorted him as he walked through the temple yard, smiling and waving at well-wishers on the way. He was presented with the traditional Chema Changpu from which he took a pinch. Further on a group of dancers performed for his delight.  There were more than 250 Jonangpas have been participated in that Long Life Prayer, 160 Jongnangpas from Miao, that place is  located in north-east India. The Noa-dihing is the most important river flowing through Miao. The mountain range is called Patkai Bum and is the eastern extension of the Himalayas, About 30 Jonangpas from Shimla including Kyabjee Rinpoche and former Khanpo, about 15 Jonangpas from Nepal including Geshe Lharampa Trimey Owser, 5 Jonangpas from Bhutan and Jonangpas from other parts of India.  Ganden Tri Rinpoché came forward to welcome His Holiness as proceedings began with the recitation of a tribute to the various incarnations of Avalokiteshvara who have appeared in India and Tibet. Jonang Gyaltsab Rinpoché was in the middle of offering emblems of the eight auspicious substances when the Nechung Oracle appeared in spontaneous trance and came forward to pay his respects to His Holiness. Representatives of the patrons of today’s ceremony filed past the throne and received a silk scarf and protection cord from His Holiness. Guru Tulku Rinpoché offered a silver statue of Thangtong Gyalpo.