Thrangu Rinpoche - Dolpopa's Mountain Dharma (Chapters 1 & 2) скачать в хорошем качестве

Thrangu Rinpoche - Dolpopa's Mountain Dharma (Chapters 1 & 2)

Chapter 1, “Introduction to Dölpopa’s Teachings,” begins by sharply distinguishing Dölpopa Sherab Gyaltsen’s Mountain Dharma: Ocean of Certainty from other Tibetan works that share the same title. Thrangu Rinpoche explains that while texts by figures such as Karma Chagmé or Dudjom Rinpoche offer practical guidance for retreat conduct, Dölpopa’s Mountain Dharma is fundamentally a treatise on view. As he states, “Dölpopa’s Mountain Dharma is not a set of instructions on the stages of meditation. But still, it is very important to apply this to our meditation.” Its purpose is to establish the correct understanding of ultimate reality before entering isolation, since meditation undertaken with a mistaken view risks reinforcing error rather than dissolving it. Thrangu Rinpoche then situates Dölpopa historically and spiritually in order to explain the scope and urgency of his project. Dölpopa is presented as a deeply realized practitioner—formed through long retreat and advanced Kālacakra practice—whose doctrinal certainty follows realization rather than speculation. After emerging from retreat, Dölpopa became renowned as an “omniscient one,” even “sometimes ‘the fourth Buddha’,” and wrote Mountain Dharma “to explain the zhentong view and to counter some of the main tenets of the rangtong view which were then prevalent in Tibet.” The chapter repeatedly stresses that Dölpopa’s concern was not scholastic rivalry but the danger that emptiness might be misunderstood as sheer negation, undermining confidence, devotion, and realization. This is why the work gathers teachings from many sūtras and tantras into a single vision, “like water poured into the ocean.” Chapter 2, “Buddha Nature in the Scriptures,” shifts from orientation to proof by grounding Dölpopa’s position explicitly in canonical sources. Thrangu Rinpoche begins by redefining the meaning of “deity” in Buddhist scripture, insisting that it does not refer to an external god but to the ultimate nature itself: “The deity we are talking about here is not external to us. Rather, the deity resides within us and is simply the union of dharmadhātu and luminous clarity.” This union is immediately identified with buddha nature, which “pervades everything that is stable and anything that moves.” From the outset, the chapter frames buddha nature as both ontological ultimate and immanent presence, not a future attainment or conceptual expedient. The chapter’s core is Thrangu Rinpoche’s careful exposition of the Uttaratantra (Sublime Continuum), presented as the decisive authority on buddha nature. He lays out its three central arguments: that dharmakāya must exist because experience and dharmatā are inseparable; that there cannot be two different ultimates for buddhas and ordinary beings; and that the path itself would be causally incoherent without an already-present enlightened “family” (rigs). As he concludes, “This is the first argument that shows that the dharmakāya exists and that we all have buddha nature,” and “the wisdom of the Buddha is actually present within all sentient beings.” Buddha nature is therefore empty only of adventitious stains, not of its own reality: “when it is freed of the adventitious stains, the radiance of the dharmakāya shines forth.” By the end of Chapter 2, doubt about buddha nature is no longer a neutral intellectual position but a fundamental obstacle to the path itself.