The Jonang (Tibetan: ཇོ་ནང་, Wylie: Jo-nang) is one of the schools of Tibetan Buddhism. Its origins in Tibet can be traced to early 12th century master Yumo Mikyo Dorje, but became much wider known with the help of Dolpopa Sherab Gyaltsen, a monk originally trained in the Sakya school. The Jonang school’s main practice comes from the Kalachakra cycle.
Thangkha of Dolpopa Sherab Gyaltsen
Dolpopa's Great Stupa at Jomonang, Tibet
The Jonang re-established their religio-political center in Golok, Nakhi and Mongol areas of Kham and Amdo with the school's seat (Wylie: gdan sa) at Dzamtang Tsangwa (Tibetan: ཛམ་ཐང་གཙང་བ།) dzong[1] and have continued practicing uninterrupted to this day. An estimated 5,000 monks and nuns of the Jonang tradition practice today in these areas. However, their teachings were limited to these regions until the Rimé movement of the 19th century encouraged the study of non-Gelug schools of thought and practice.[2][3]
The monk Künpang Tukjé Tsöndrü (Wylie: kun spangs thugs rje brtson 'grus, 1243–1313) established a kumbum or stupa-vihara in the Jomonang Valley about 160 kilometres (99 mi) northwest of the Tashilhunpo Monastery in Ü-Tsang (modern Shigatse). The Jonang tradition took its name from this monastery, which was significantly expanded by Dolpopa Sherab Gyaltsen (1292–1361).[4]
The Jonang tradition combines two specific teachings, what has come to be known as the shentong philosophy of śūnyatā, and the Dro lineage of the Kalachakra Tantra. The origin of this combination in Tibet is traced to the master Yumo Mikyo Dorje, an 11th/12th century pupil of the Kashmiri master Somanatha.[5]
The Jonang school generated a number of renowned Buddhist scholars, like Dolpopa Sherab Gyaltsen,[6][7] but its most famous was Taranatha (1575–1634), who placed great emphasis on the Kalachakra Tantra.
Works emphasized by Jonang (Dolpopa)
The Ten Primary Tathagathagarbha Sutras /Essence Sutras (Syning po'i mdo)
According to Dolpopa, Reply to Questions (344-45),[8] and:[9]
Tathāgatagarbha Sūtra (Engl: Sutra on the Tathagata Essence, Tib. De bzhin gshegs pa'i snying po'i mdo)
Avikalpapraveśadhāraṇī (Engl: Dharani for Entering the Nonconceptual; Tib. Rnam par mi rtog pa la 'jug pa'i gzungs)
The Question of Maitreya, Sanskrit: Maitreyaparipṛcchā; Tib: Byang chub sems dpa'i bslab pa rab tu dbye ba'i le'u, Author: Shakyamuni
Long Explanation of Perfect Wisdom Sutra in 100000 Lines; Tib: ‘Phags pa shes rab kyi pha rol tu phyin pa ‘bum gyi rgya cher ‘grel, Author: ‘bum tig mkan po, (Gn1/Peking 5202/TOH 3807)
Mahāprajñāpāramitā Sūtra in 100000, 25000 and 18000 Lines, Sanskrit: Śatasāhasrikā Prajñāpāramitā Sūtra, Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, and Aṣṭadaśasāhasrikā Prajñāpāramitā Sūtra: Tib: Nyi khri gzung 'grel, Author: Vasubhandu, translator: Yeshe De (Gn2, Peking 5206/ TOH 3808)
Amnayanusarini (bhagavatiyamnayanusarini—nāmavyākhyāna), Author: Zhi na ‘byung gnas, “the glorious king, the foremost guru living in Jagaddala, the master Santasambhava/Santyakara (TOH 3811)
Dolpopa's complete works in 13 volumes, Pe Cin edition
Dolpopa's complete works in 8 volumes, 'Dzam Thang edition
Dolpopa's complete works in 1 volumes, Gyantse edition
Dolpopa's related videos
Dolpopa biography - against all odds (1)
Dolpopa's Empty-of-other view is found in sutras.
Doctrinal/philosophical reasons for suppression of the Jonangpa
While the Gelugpa embraced the Jonang teaching on the Kalachakra, they ultimately opposed the Jonangpa (followers of the Jonang) over a difference in philosophical view. Yumo Mikyo Dorje, Dolpopa Sherab Gyeltsen and subsequent lamas maintained shentong teachings, which hold that only the clear-light, non-dual nature of the mind is real and everything else is empty of inherent existence. The Gelug school held the distinct but related rangtong view that all phenomena are empty (of inherent existence) and no thing or process (including Mind and its qualities) may be asserted as independent or inherently real (neither may phenomena be asserted as "unreal".
For the Jonangpas, the emptiness of ultimate reality should not be characterized in the same way as the emptiness of apparent phenomena because it is prabhāsvara-saṃtāna, or "clear light mental continuum," endowed with limitless Buddha qualities.[14] It is empty of all that is false, not empty of the limitless Buddha qualities that are its innate nature.
Political reasons for suppression of the Jonangpa
Modern historians have identified two other reasons which more likely led the Gelugpa to suppress the Jonangpa. First, the Jonangpa had political ties that were very vexing to the Gelugpa. The Jonang school, along with the Kagyu, were historical allies with the powerful house of Tsangpa, which was vying with the Dalai Lama and the Gelug school for control of Central Tibet. This was bad enough, but soon after the death of Taranatha, an even more ominous event occurred. Taranatha's tulku was discovered to be a young boy named Zanabazar, the son of Tüsheet Khan, Prince of Central Khalkha. Tüsheet Khan and his son were of Borjigin lineage (the imperial clan of Genghis Khan and his successors), meaning they had the birth authority to become khagan. When the young boy was declared the spiritual leader of all of Mongolia, suddenly the Gelugpa were faced with the possibility of war with the former military superpower of Asia. While the Mongol Empire was long past its zenith, this was nonetheless a frightening prospect and the Dalai Lama sought the first possible moment of Mongol distraction to take control of the Jonangpa monasteries.[15]
The 14th Dalai Lama confirmed this view in Glenn Mullin's The Fourteen Dalai Lamas:
After peace had been restored, the Fifth Dalai Lama closed thirteen [Kagyudpa] monasteries that had actively supported the uprising, including the prestigious Jonangpa monastery. The sects and institutions associated with these monasteries cried foul, and accused the Dalai Lama of sectarianism. Tibetans have a long memory, and this accusation still stands within certain circles. I once asked the present Dalai Lama about this. He replied "These monasteries were closed for political reasons, not religious ones, and their closing had nothing to do with sectarianism. They had supported the Tsangpa king in the uprising, thus committing treason. The Great Fifth believed that they should be closed in order to insure the future stability of the (Tibetan) nation, and to dissuade other monasteries from engaging in warfare. [...] The fact is that the Great Fifth passed laws outlawing sectarian skirmishes, and passed laws ensuring the freedom of religion. This freedom was extended to not only the Buddhist schools, but also to the non-Buddhist ones. For example, he kept a Bonpo lama in his entourage to speak for the interests of the Bon movement. And on a personal level, he himself practiced so many non-Gelukpa lineages that the Gelukpas criticized him for straying from his roots."[16]
The writings of Dolpopa Sherab Gyaltsen and even those of Sakya proponents of zhentong were sealed and banned from publication and study and that Jonangpa monastics were forcibly converted to the Gelug lineage.[17]
Rediscovery
The Jonangpa were until recently thought to be an extinct heretical sect. Thus, Tibetologists were astonished when fieldwork turned up several active Jonangpa monasteries, including the main monastery, Tsangwa, located in Zamtang County, Sichuan. Almost 40 monasteries, comprising about 5000 monks, have subsequently been found, including some in the Amdo Tibetan and rGyalgrong areas of Qinghai, Sichuan and Tibet.[2]
One of the primary supporters of the Jonang lineage in exile has been the 14th Dalai Lama of the Gelugpa lineage. The Dalai Lama donated buildings in Himachal Pradesh state in Shimla, India for use as a Jonang monastery (now known as the Main Takten Phuntsok Choeling Monastery) and has visited during one of his recent teaching tours. The Karmapa of the Karma Kagyu lineage has also visited there.
The Jonang tradition has recently officially registered with the Tibetan Government in exile to be recognized as the fifth living Buddhist tradition of Tibetan Buddhism. The 14th Dalai Lama assigned Jebtsundamba Khutuktu of Mongolia (who is considered to be an incarnation of Taranatha) as the leader of the Jonang tradition.
Much of the literature of the Jonang has also survived, including the Treatise on Other-Emptiness and the Buddha-Matrix by Dolpopa, consisting of arguments (all supported by quotations taken from the generally accepted orthodox canonical ) against "self-emptiness" and in favor of "other-emptiness", which has been published in English translation under the title Mountain Doctrine.[18]
Notes
^Sheehy, Michael R. (2 February 2007). "Dzamthang Tsangwa Monastery". Jonang Foundation. Retrieved 22 February 2019.
^Gruschke, Andreas (2002). "Der Jonang-Orden: Gründe für seinen Niedergang, Voraussetzungen für das Überdauern und aktuelle Lage". In Blezer, Henk; Zadoks, A. (eds.). Tibet, Past and Present: Tibetan Studies 1. Proceedings of the Ninth Seminar of the International Association for Tibetan Studies, Leiden 2000. Brill. pp. 183–214. ISBN978-90-04-12775-3.
^Buswell, Robert E; Lopez, Donald S, eds. (2013). Princeton Dictionary of Buddhism. Princeton, NJ: Princeton University Press. p. 401. ISBN9780691157863.
^Stearns, Cyrus (2002). The Buddha from Dolpo : a study of the life and thought of the Tibetan master Dolpopa Sherab Gyaltsen. Delhi: Motilal Banarsidass. ISBN978-8120818330., p. 19
^Newland, Guy (1992). The Two Truths: in the Mādhyamika Philosophy of the Ge-luk-ba Order of Tibetan Buddhism. Ithaca, New York, USA: Snow Lion Publications. ISBN0-937938-79-3. p.29
^Stearns (2010): The Buddha from Dolpo, p. 316 (29)
^Stearns (2010): The Buddha from Dolpo, p. 316 (27)
^Gareth Sparham: “Demons on the Mother: Objections to the Perfect Wisdom Sutras in Tibet”, and Dolpopa: (MDBT) Shes rab kyi phar rol tu phyin pa man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi rnam bshad mdo’i don bde blag tu rtog(s) pa
^Lama Shenpen, Emptiness Teachings. Buddhism Connect 2011-09-03 at the Wayback Machine (accessed March, 2010)
^Mullins 2001, pp. 207–8. sfn error: no target: CITEREFMullins2001 (help)
^stearns 2010, p. 76. sfn error: no target: CITEREFstearns2010 (help)
^Döl-b̄o-b̄a S̄hay-rap-gyel-tsen (2006). Mountain doctrine : Tibet's fundamental treatise on other-emptiness and the Buddha-matrix. Ithaca, NY: Snow Lion Publications. ISBN978-1559392389.
Gruschke, A. (2000). The Jonangpa Order - Causes for the downfall, conditions of the survival and current situation of a presumably extinct Tibetan-Buddhist School. Ninth Seminar of The International Association for Tibetan Studies
Gruschke, Andreas (2001). The Cultural Monuments of Tibet's Outer Provinces: The Gansu and Sichuan Parts of Amdo, Vol 2. Bangkok: White Lotus Press. ISBN978-9747534900.
Mullin, Glenn H. (2001). The fourteen Dalai Lamas : a sacred legacy of reincarnation (1st ed.). Santa Fe, NM: Clear Light Publishers. ISBN9781574160390.
Stearns, Cyrus (2010). The Buddha from Dölpo: a study of the life and thought of the Tibetan master Dölpopa Sherab Gyaltsen (Rev. and enl. ed.). Ithaca, NY: Snow Lion Publications. ISBN978-1559393430.
External links
Jonang Dharma Association
Jonang Dharma Channel
January 14, 2023
jonang, tibetan, ནང, wylie, nang, schools, tibetan, buddhism, origins, tibet, traced, early, 12th, century, master, yumo, mikyo, dorje, became, much, wider, known, with, help, dolpopa, sherab, gyaltsen, monk, originally, trained, sakya, school, school, main, p. The Jonang Tibetan ཇ ནང Wylie Jo nang is one of the schools of Tibetan Buddhism Its origins in Tibet can be traced to early 12th century master Yumo Mikyo Dorje but became much wider known with the help of Dolpopa Sherab Gyaltsen a monk originally trained in the Sakya school The Jonang school s main practice comes from the Kalachakra cycle Thangkha of Dolpopa Sherab Gyaltsen Dolpopa s Great Stupa at Jomonang Tibet The Jonang re established their religio political center in Golok Nakhi and Mongol areas of Kham and Amdo with the school s seat Wylie gdan sa at Dzamtang Tsangwa Tibetan ཛམ ཐང གཙང བ dzong 1 and have continued practicing uninterrupted to this day An estimated 5 000 monks and nuns of the Jonang tradition practice today in these areas However their teachings were limited to these regions until the Rime movement of the 19th century encouraged the study of non Gelug schools of thought and practice 2 3 Contents 1 History 2 Works emphasized by Jonang Dolpopa 2 1 The Ten Primary Tathagathagarbha Sutras Essence Sutras Syning po i mdo 2 2 Five Ten Sutras of Definite Meaning Nges don mdo 2 3 Five works of Maitreya 2 4 The Bodhisattva Trilogy sems grel skor gsum 2 5 Prajnaparamita Commentaries 2 6 Dolpopa s complete works 2 7 Dolpopa s related videos 3 Doctrinal philosophical reasons for suppression of the Jonangpa 4 Political reasons for suppression of the Jonangpa 5 Rediscovery 6 Notes 7 References 8 External linksHistory EditThe monk Kunpang Tukje Tsondru Wylie kun spangs thugs rje brtson grus 1243 1313 established a kumbum or stupa vihara in the Jomonang Valley about 160 kilometres 99 mi northwest of the Tashilhunpo Monastery in U Tsang modern Shigatse The Jonang tradition took its name from this monastery which was significantly expanded by Dolpopa Sherab Gyaltsen 1292 1361 4 The Jonang tradition combines two specific teachings what has come to be known as the shentong philosophy of sunyata and the Dro lineage of the Kalachakra Tantra The origin of this combination in Tibet is traced to the master Yumo Mikyo Dorje an 11th 12th century pupil of the Kashmiri master Somanatha 5 The Jonang school generated a number of renowned Buddhist scholars like Dolpopa Sherab Gyaltsen 6 7 but its most famous was Taranatha 1575 1634 who placed great emphasis on the Kalachakra Tantra Works emphasized by Jonang Dolpopa EditThe Ten Primary Tathagathagarbha Sutras Essence Sutras Syning po i mdo Edit According to Dolpopa Reply to Questions 344 45 8 and 9 Tathagatagarbha Sutra Engl Sutra on the Tathagata Essence Tib De bzhin gshegs pa i snying po i mdo Avikalpapravesadharaṇi Engl Dharani for Entering the Nonconceptual Tib Rnam par mi rtog pa la jug pa i gzungs Srimaladevi Siṃhanada Sutra Engl Sutra of the Lions Roar of Srimaladevi Mahabherisutra Sutra of the Great Drum Aṅgulimaliya Sutra Sutra to Benefit Angulimala Sunyatanamamahasutra Sutra of Great Emptiness Tathagatamahakaruṇanirdesasutra aka Dharaṇisvararajasutra Sutra Presenting the Great Compassion of the Tathagata Tathagataguṇajnanacintyaviṣayavataranirdesasutra Sutra Presenting the Inconceivable Qualities and Primordial Awareness of the Tathagata Mahameghasutra Extensive Sutra of the Great Cloud Parinirvaṇasutra and Mahayana Mahaparinirvaṇa Sutra these two are counted as one Sutra of Great Nirvana alternativ 10 Tathagatagarbha Sutra Aryadharaṇisvararaja Sutra also known as the Tathagatamahakaruṇanirdesa Sutra Mahaparinirvaṇa Sutra Aṅgulimaliya Sutra Srimaladevisiṃhanada Sutra Jnanalokalaṃkara Sutra Anunatra purṇatvanirdesaparivarta Sutra Mahabheri Sutra Avikalpapravesadharaṇi Sutra Saṃdhinirmocana SutraFive Ten Sutras of Definite Meaning Nges don mdo Edit normal 11 Pancasatikaprajnaparamitasutra Perfection of Wisdom in 500 Lines the Maitreya Chapter Maitreya s Questions in 18000 bzw 25000 Lines Prajnaparamita Sutra Ghanavyuhasutra tib Rgyan btug po i mdo Prasantaviniscayapratiharyanamasamadhisutra Sutra on Utterly Quiescent and Certain Magical Meditative Concentrations Ratnameghasutra Clouds of Jewels Sutra expanded Suvarṇaprabhasottamasutra eng Great Excellent Golden Light tib Gser od dam chen Saṃdhinirmocanasutra Definite Commentary on the Intenion Laṅkavatara Sutra Sarvabuddhaviṣayavatarajnanalokalaṃkarasutra Sutra Ornament of the Appearance Buddhavataṃsakasutra Avatamsaka Sutra Flower Ornament Sutra Five works of Maitreya Edit Abhisamayalankara Mahayanasutralankara Ratnagotravibhaga Dharmadharmatavibhanga MadhyantavibhangaThe Bodhisattva Trilogy sems grel skor gsum Edit 12 Vimalaprabha engl A Stainless Light Toh 1347 from Kalki Pundariki a Commentary about The Abbre Kalachakra Hevajrapindarthakika Toh 1180 from Vajragarbha a Commentary about The Tantra in two Forms Hevajra Laksabhidhanaduddhrtalaghutantrapindarthavivarana Toh 1402 from Vajrapani a Commentary about ChakrasamvaraPrajnaparamita Commentaries Edit According to Dolpopa 13 The Question of Maitreya Sanskrit Maitreyaparipṛccha Tib Byang chub sems dpa i bslab pa rab tu dbye ba i le u Author Shakyamuni Long Explanation of Perfect Wisdom Sutra in 100000 Lines Tib Phags pa shes rab kyi pha rol tu phyin pa bum gyi rgya cher grel Author bum tig mkan po Gn1 Peking 5202 TOH 3807 Mahaprajnaparamita Sutra in 100000 25000 and 18000 Lines Sanskrit Satasahasrika Prajnaparamita Sutra Pancaviṃsatisahasrika Prajnaparamita Sutra and Aṣṭadasasahasrika Prajnaparamita Sutra Tib Nyi khri gzung grel Author Vasubhandu translator Yeshe De Gn2 Peking 5206 TOH 3808 Amnayanusarini bhagavatiyamnayanusarini namavyakhyana Author Zhi na byung gnas the glorious king the foremost guru living in Jagaddala the master Santasambhava Santyakara TOH 3811 Prajnaparamita piṇḍartha Author Dignaga TOH 3797 Dolpopa s complete works Edit Dolpopa s complete works in 13 volumes Pe Cin editionDolpopa s complete works in 8 volumes Dzam Thang editionDolpopa s complete works in 1 volumes Gyantse edition Dolpopa s related videos Edit Dolpopa biography against all odds 1 Dolpopa s Empty of other view is found in sutras Doctrinal philosophical reasons for suppression of the Jonangpa EditWhile the Gelugpa embraced the Jonang teaching on the Kalachakra they ultimately opposed the Jonangpa followers of the Jonang over a difference in philosophical view Yumo Mikyo Dorje Dolpopa Sherab Gyeltsen and subsequent lamas maintained shentong teachings which hold that only the clear light non dual nature of the mind is real and everything else is empty of inherent existence The Gelug school held the distinct but related rangtong view that all phenomena are empty of inherent existence and no thing or process including Mind and its qualities may be asserted as independent or inherently real neither may phenomena be asserted as unreal For the Jonangpas the emptiness of ultimate reality should not be characterized in the same way as the emptiness of apparent phenomena because it is prabhasvara saṃtana or clear light mental continuum endowed with limitless Buddha qualities 14 It is empty of all that is false not empty of the limitless Buddha qualities that are its innate nature Political reasons for suppression of the Jonangpa EditModern historians have identified two other reasons which more likely led the Gelugpa to suppress the Jonangpa First the Jonangpa had political ties that were very vexing to the Gelugpa The Jonang school along with the Kagyu were historical allies with the powerful house of Tsangpa which was vying with the Dalai Lama and the Gelug school for control of Central Tibet This was bad enough but soon after the death of Taranatha an even more ominous event occurred Taranatha s tulku was discovered to be a young boy named Zanabazar the son of Tusheet Khan Prince of Central Khalkha Tusheet Khan and his son were of Borjigin lineage the imperial clan of Genghis Khan and his successors meaning they had the birth authority to become khagan When the young boy was declared the spiritual leader of all of Mongolia suddenly the Gelugpa were faced with the possibility of war with the former military superpower of Asia While the Mongol Empire was long past its zenith this was nonetheless a frightening prospect and the Dalai Lama sought the first possible moment of Mongol distraction to take control of the Jonangpa monasteries 15 The 14th Dalai Lama confirmed this view in Glenn Mullin s The Fourteen Dalai Lamas After peace had been restored the Fifth Dalai Lama closed thirteen Kagyudpa monasteries that had actively supported the uprising including the prestigious Jonangpa monastery The sects and institutions associated with these monasteries cried foul and accused the Dalai Lama of sectarianism Tibetans have a long memory and this accusation still stands within certain circles I once asked the present Dalai Lama about this He replied These monasteries were closed for political reasons not religious ones and their closing had nothing to do with sectarianism They had supported the Tsangpa king in the uprising thus committing treason The Great Fifth believed that they should be closed in order to insure the future stability of the Tibetan nation and to dissuade other monasteries from engaging in warfare The fact is that the Great Fifth passed laws outlawing sectarian skirmishes and passed laws ensuring the freedom of religion This freedom was extended to not only the Buddhist schools but also to the non Buddhist ones For example he kept a Bonpo lama in his entourage to speak for the interests of the Bon movement And on a personal level he himself practiced so many non Gelukpa lineages that the Gelukpas criticized him for straying from his roots 16 The writings of Dolpopa Sherab Gyaltsen and even those of Sakya proponents of zhentong were sealed and banned from publication and study and that Jonangpa monastics were forcibly converted to the Gelug lineage 17 Rediscovery EditThe Jonangpa were until recently thought to be an extinct heretical sect Thus Tibetologists were astonished when fieldwork turned up several active Jonangpa monasteries including the main monastery Tsangwa located in Zamtang County Sichuan Almost 40 monasteries comprising about 5000 monks have subsequently been found including some in the Amdo Tibetan and rGyalgrong areas of Qinghai Sichuan and Tibet 2 One of the primary supporters of the Jonang lineage in exile has been the 14th Dalai Lama of the Gelugpa lineage The Dalai Lama donated buildings in Himachal Pradesh state in Shimla India for use as a Jonang monastery now known as the Main Takten Phuntsok Choeling Monastery and has visited during one of his recent teaching tours The Karmapa of the Karma Kagyu lineage has also visited there The Jonang tradition has recently officially registered with the Tibetan Government in exile to be recognized as the fifth living Buddhist tradition of Tibetan Buddhism The 14th Dalai Lama assigned Jebtsundamba Khutuktu of Mongolia who is considered to be an incarnation of Taranatha as the leader of the Jonang tradition Much of the literature of the Jonang has also survived including the Treatise on Other Emptiness and the Buddha Matrix by Dolpopa consisting of arguments all supported by quotations taken from the generally accepted orthodox canonical against self emptiness and in favor of other emptiness which has been published in English translation under the title Mountain Doctrine 18 Notes Edit Sheehy Michael R 2 February 2007 Dzamthang Tsangwa Monastery Jonang Foundation Retrieved 22 February 2019 a b Gruschke 2001 p 72 Gruschke Andreas 2002 Der Jonang Orden Grunde fur seinen Niedergang Voraussetzungen fur das Uberdauern und aktuelle Lage In Blezer Henk Zadoks A eds Tibet Past and Present Tibetan Studies 1 Proceedings of the Ninth Seminar of the International Association for Tibetan Studies Leiden 2000 Brill pp 183 214 ISBN 978 90 04 12775 3 Buswell Robert E Lopez Donald S eds 2013 Princeton Dictionary of Buddhism Princeton NJ Princeton University Press p 401 ISBN 9780691157863 Stearns Cyrus 2002 The Buddha from Dolpo a study of the life and thought of the Tibetan master Dolpopa Sherab Gyaltsen Delhi Motilal Banarsidass ISBN 978 8120818330 p 19 page 73 Newland Guy 1992 The Two Truths in the Madhyamika Philosophy of the Ge luk ba Order of Tibetan Buddhism Ithaca New York USA Snow Lion Publications ISBN 0 937938 79 3 p 29 Brunnholzl 2015 When Clouds apart p 4 Stearns 2010 The Buddha from Dolpo p 316 28 Views amp Practices 5 February 2007 Stearns 2010 The Buddha from Dolpo p 316 29 Stearns 2010 The Buddha from Dolpo p 316 27 Gareth Sparham Demons on the Mother Objections to the Perfect Wisdom Sutras in Tibet and Dolpopa MDBT Shes rab kyi phar rol tu phyin pa man ngag gi bstan bcos mngon par rtogs pa i rgyan gyi rnam bshad mdo i don bde blag tu rtog s pa Lama Shenpen Emptiness Teachings Buddhism Connect Archived 2011 09 03 at the Wayback Machine accessed March 2010 Stearns 2010 pp 73 4 Mullins 2001 pp 207 8 sfn error no target CITEREFMullins2001 help stearns 2010 p 76 sfn error no target CITEREFstearns2010 help Dol b o b a S hay rap gyel tsen 2006 Mountain doctrine Tibet s fundamental treatise on other emptiness and the Buddha matrix Ithaca NY Snow Lion Publications ISBN 978 1559392389 References EditDolpopa Shesrab Rgyalmtshan 2006 Mountain doctrine Tibet s fundamental treatise on other emptiness and the Buddha matrix Ithaca NY Snow Lion Publ ISBN 978 1559392389 Gruschke A 2000 The Jonangpa Order Causes for the downfall conditions of the survival and current situation of a presumably extinct Tibetan Buddhist School Ninth Seminar of The International Association for Tibetan Studies Gruschke Andreas 2001 The Cultural Monuments of Tibet s Outer Provinces The Gansu and Sichuan Parts of Amdo Vol 2 Bangkok White Lotus Press ISBN 978 9747534900 Mullin Glenn H 2001 The fourteen Dalai Lamas a sacred legacy of reincarnation 1st ed Santa Fe NM Clear Light Publishers ISBN 9781574160390 Stearns Cyrus 2010 The Buddha from Dolpo a study of the life and thought of the Tibetan master Dolpopa Sherab Gyaltsen Rev and enl ed Ithaca NY Snow Lion Publications ISBN 978 1559393430 External links EditJonang Dharma Association Jonang Dharma Channel Retrieved from https en wikipedia org w index php title Jonang amp oldid 1112661904, wikipedia, wiki, book, books, library,
