The Ocean of Definitive Meaning
by Dolpopa Sherab Gyaltsen*
This text is an explanation of the extraordinary, quintessential instructions that include the essence of all the profound scriptures of the ultimate definitive meaning.
I prostrate to glorious Vajrasattva.
I prostrate to the ground to be purified of incidental defilements, Buddha Nature.
I prostrate to the path that purifies from incidental defilements, Vajra Yoga.
I prostrate to the fruition of separation, the ground that was purified of incidental defilements, Primordial Buddha.
First, I bow to all the supreme, exalted gurus.
Though that of which I speak, the aspect of light, is subtle,
cleansing thick and measureless darkness from the essence,
they make the appearances of total purity blossom.
I bow to that which, isolated from all phenomena,
is yet the kāya of countless, undefiled phenomena;
though separate from the selfhood of dharmas and individuals,
transcending the extremes of existence and non-existence,
it abides as the swastika of eternal stability.
Reality does not have any natures of incidental things. I bow to it as natural luminosity. It is also known as the ground that is a great treasure; the path to be practiced with great effort, the means to attain it; and the fruition to be attained that establishes all goals.
Taught according to the completely correct scriptures, as if revealed by a being with the divine eye, manifestation of luminosity is born from the accumulation of merit, the good relative seeds of a Victorious One. These awaken the blossoming of the enlightened family, with all the qualities of the completely ripened fruition.
I also prostrate to the form kāyas, growing like a great tree that bears the abundant fruit of supremacy. These are the Great Sages’ kāyas of symbolic indication.
I shall write, as told in the scriptures, how realization grows from that cause of merit. For these teachings, keep in mind, on all occasions, the profound oral instructions that distinguish the scope of final dissolution and non-dissolution of existence, non-existence, eternity, nothingness, and so forth.
When there is attainment of supreme liberation, naturally luminous Dharmakaya, self-arisen pristine wisdom, the pure, blissful, eternal true being, the ultimate that abides forever, pervading space; here is what should first be known by those who aspire to benefit all beings through the two form kāyas.
In the ground under the house of a poor man, a great treasure might exist; but, obscured by earth and rocks to the height of seven men, it is not seen, realized, or attained; and so, that poor man remains in suffering.
Similarly, though the great treasure that is the qualities of Dharmakaya always exists, like all-pervading space, within oneself and all others; it is obscured by incidental obscurations, so that we do not see, realize, or attain it. Thus, all sentient beings always remain in suffering.
I. The Ground: From immaculate scriptures and reasoning, through possessing the special practice instructions of the holy gurus, we can understand how it is possible to attain this essence of the way things are, and how defilements, the ordinary way of confusion, can be purified from it.
This is like knowing, from the treasure is well and truly shown by beings with the divine eye, that there is a great treasure that can be attained, and just how the earth and rocks that cover it can be removed. If the covering that obscures the treasure is not removed, the treasure will not be attained; while, by simply clearing away the obscuring covering, it will be.
II. The Path: When we have understood that, what we should practice to clear away all incidental defilements is the accumulation of completely pure pristine wisdom, with its retinue of intrinsic enlightened qualities. Accomplishing that is like clearing away the covering earth and rocks, with the height of seven men.
III. The Fruition: What is attained by practicing that is the fruition of separating all defilements from the great treasure: undefiled Dharmakaya, with all the inseparable, absolute qualities that are co-essential with it. That fruition is like well and truly attaining the precious treasure.
How do we know that these points are like that? These things are known from brilliantly lucid teachings by the Buddha and Bodhisattvas of the tenth level. The Buddha says in the Tathagatagarbha Sūtra:
Children of noble family, it is like this: For example, in the ground under the storeroom in the house of a poor man, a great treasure the size of that storeroom might exist, replete with wealth and gold, but covered by earth to a depth of seven men’s height. That great treasure would not say to that poor man, “O man! I am a great treasure covered in the earth;” because that great treasure is not a sentient being with the nature of mind, and so it does not know how to speak. That poor man who is the owner of the house lives in a poverty mentality. Though he walks right over the treasure, he has never heard of it. He neither knows nor sees the great treasure that is under the earth, in his own house.
Children of noble family, sentient beings’ attached mental activity is like the poor man’s house. Under it exists Sugatagarbha, the great treasury containing the treasure of the powers and fearlessnesses of the absolute nature of phenomena. That dharmatā of dharmas has the unshared qualities of a Buddha and all the further absolute qualities of Buddhahood, transcending in number of grains of sand of the river Ganges.
However, since sentient beings are attached to ordinary forms, sounds, smells, tastes, and tangibles, they cycle in saṃsāra, due to the resultant suffering. Because they have never heard about that great treasure of absolute qualities; they cannot obtain it, and they cannot cleanse it of incidental defilements.
Then, children of noble family, a relative Tathagata arises in the world. Among the Bodhisattvas, he fully and truly reveals this great treasury of absolute qualities that abides within oneself and all others. These Bodhisattvas too become devoted to that great treasure of qualities, and they dig it up. For that reason, they are known in the world as Tathagatas, Victors, completely perfected Buddhas. Becoming like the great treasure that they have obtained, they teach sentient beings many kinds of reasonings and examples regarding it that they did not have before. They also teach many different actions and reasonings about action that are means of attaining that great treasure of qualities. Possessing the courage of non-attachment, they become donors to others of that treasury of great treasure. They become treasuries of the powers and fearlessnesses and the many other Buddha qualities.
Children of noble family, in that way, Tathagatas, Victors, completely perfected Buddhas see with the completely pure Tathagata eye that all sentient beings possess the absolute Buddha essence. They teach the Dharma to Bodhisattvas, to completely purify incidental defilements from that treasury of the absolute Tathagatas’ pristine wisdoms, powers, fearlessnesses, and unshared Buddha qualities that abide everywhere, as pervasive as space.
Also, Maitreya’s Sublime Continuum with Asaṅga’s Commentary, says:
The afflictive emotions that cover the treasure are like the depths of the earth. The Tathagata nature is like the treasury of jewels buried in it. When “dhātu” is translated as “khams,” “Buddha Nature,” the meaning is that the afflictions of ordinary beings exist otherwise than they do in the occasion of enlightened excellence. In the occasion of the absolute, these afflictions are transformed into excellence within the space of dharmadhātu. Later ones should remember that.
As in the house of a poor man, buried under the earth,
an inexhaustible, precious treasure might exist;
but the man does not know that, and also the treasure itself
is not able to say to that poor man, “I am here;”
so, the precious treasure that is within the mind
is immaculate dharmatā, neither established nor purified.
but as that is not realized, the sufferings of that poor man,
many and continuous, are experienced in all births.
As the precious treasure cannot say to the man,
“I, a treasure, exist,” the man is ignorant of it.
Beings are like that poor man, with the treasure in their minds.
To let them attain it, authentic sages are born in the world.
In accord with that, the Mahāparinirvāṇa Sūtra, as translated by Devacandra, says:
“Blessed One, do beings in the twenty-five realms of cyclic existence have selfhood, or do they not?”
The Buddha spoke saying, “Self,” in this case, is the pure being of suchness. Its meaning is Sugatagarbha. That Buddha Nature exists in all sentient beings, but it is obstructed by many kinds of afflictive emotions. While sentient beings always exist within that selfhood, they cannot see it.
It is like this, for example: In a poor woman’s house, in a great city, there existed an inexhaustible treasure of gold; but that poor woman who was living there did not know that a treasure existed in the ground, under her house.
Then a capable person said to that woman, “A treasure exists in your house, but even you do not know that, so how could others see or know it? Since that is so, I will try to get it for you.” That poor woman supplicated that excellent one to do so. Then that excellent one dug up the treasure under the poor woman’s house, and he gave it to her. Seeing the treasure, the poor woman wondered at it, and she went to that excellent one for refuge.
Likewise, child of noble family, Tathagatagarbha exists within all sentient beings; but they simply cannot see it. They are like that poor woman with the treasure.
Child of noble family, I have purely and truly taught that Tathagatagarbha exists within all sentient beings, as a great treasure of absolute qualities. I taught through example how, though the poor woman had a great treasure, she did not apprehend it in her experience, because the obscurations covering it had not been cleared away.
Likewise, though Tathagatagarbha exists in all sentient beings, it is obscured by many kinds of afflictive emotions. Therefore, sentient beings cannot know or see it. The Tathagata shows it to them; and then, rejoicing, they go to the Tathagata for refuge.
In the Mahāparinirvāṇa Sūtra, as translated from Chinese, the same story occurs in a very extensive version:
Child of noble family, I have said that the Buddha Nature of sentient beings is like, for example, a precious treasure under a poor woman’s house; a precious jewel on a powerful champion’s forehead; and a universal monarch’s spring of sweet, life-giving water, in the desert of saṃsāric existence.
Also, the Dhāraṇī of Entering into the Non-conceptual says:
Children of noble family, it is like this, for example: Under rock that is only hard and solid, exists a great treasure. It is filled with a variety of very precious, luminous, wish-fulfilling, valuable substances, such as precious silver, precious gold, and different kinds of precious jewels.
Then some people come there wanting that great treasure. A person who knows about that great treasure through higher perception says, “Listen here. Under this rock that is only hard and solid exists a great treasure, replete with luminous, precious substances. Under them, is a further treasure of precious wish-fulfilling jewels.
Therefore, first of all, dig up everything with the nature of stones. When you have dug those out, stones that seem to be silver will appear to you. Do not perceive these as the great treasure. With full knowledge of this, dig further. As you dig, stones that seem to be gold will appear to you. Do not perceive these as the great treasure. With full knowledge of this, dig further. As you dig, stones that appear to be various jewels will appear to you. These too you should not perceive as the great treasure. With full knowledge of this too, dig further.
Listen here! When you people have made such efforts, without any further effort and activity of digging, you will see a great treasure of wish-fulfilling jewels. When this great, precious treasure of wish-fulfilling jewels is found, you will be rich. You will have great enjoyment of great wealth. You will have the power to benefit both yourselves and others.
Children of noble family, to understand the meaning of what was said there, regarding incidental defilements and Sugatagarbha, you should interpret this example of the great treasure and its coverings in the following way:
“Rock that is only hard and solid” is a verbal designation for obscurations of afflictive emotions and knowables. By these, beings abide completely under the influence of a seemingly separate grasper and grasped. The meaning for later ones is as explained.
“Great treasure of wish-fulfilling gems underneath it” is a verbal designation for the dhātu of complete non-conception.
“People who want a precious treasure of wish-fulfilling jewels” is a verbal designation for bodhisattva great beings.
“Person who knows about the great treasure through higher perception” is a verbal designation for a Tathagata, an arhat, a completely perfected Buddha.
“Rock” is a verbal designation for concretely fixated characteristics of conceptualized natures.
“Digging” is a verbal designation for abandoning attached mental engagement. This is accomplished through meditative absorption that unifies the meditations of śamatha and vipaśyanā.
“Stones that appear to be silver” is a verbal designation for conceptualized characteristics of antidotes.
“Stones that appear to be gold” is a verbal designation for conceptualized characteristics of emptiness, suchness, and similar terms.
“Stones that appear to be various jewels” is a verbal designation for conceptualized notions of attaining fruition.
“Finding the great treasure of precious wish-fulfilling jewels” is a verbal designation for truly encountering and attaining the completely non-conceptual space of the dhātu.
Children of noble family, entering the completely non-conceptual space of the dhātu should be understood by that example being presented in that way.
This is extensively taught there, and so forth. You should definitely consult the extensive presentations of these teachings that are found in those precious sūtras and profound commentaries on them, like the root verses of the Sublime Continuum with Asaṅga’s Commentary.
A Brief Teaching of the Ground, Path, and Fruition of the Two Kāyas
The non-conceptual nature of phenomena that is the luminous space of the dhātu of the absolute, as described above, is also called the natural enlightened family.
The developing enlightened family depends on the natural one. It consists of special virtues that are genuinely received from planting and cultivating relative seeds of liberation. That process newly produces the form kāyas of a Tathagata, which did not previously exist before. Like new creation of an auspicious, heavenly wish-fulfilling tree that did not previously exist, this is production of the relative aspect of the excellent, perfect fruition.
These two kinds of enlightened family, natural and developed, have the respective natures of the two truths, absolute and relative. Respectively existing and not existing within the way things are, they constitute the ground. From this basis, by practicing the path of the two accumulations of merit and pristine wisdom, the two-fold fruition that is revealed through separation of the two obscurations is attained. That fruition consists of:
- absolute Dharmakaya
- relative form kāyas.
The Sublime Continuum of the Great Vehicle says:
As being like a treasure and a fruit tree,
the two enlightened families should be known;
that abiding without beginning, as the innate nature of things,
which is the enlightened family of the absolute nature;
and the excellent one that is genuinely received,
that consists of special incidental virtues,
which is the developed enlightened family.
It is said that from these two enlightened families
the three kāyas of a Buddha are to be attained.
by the first pure family, the first kāya of the essence,
and by the second family having been completed,
the latter two kāyas, those of form, are to be attained.
Also, Maitreya’s Ornament of the Great Vehicle Sūtras, a text of the Greater Madhyamaka, says:
As the natural and the developed enlightened families,
these are the supporting nature and supported developing from it.
The natural family, the way things are, is innately existent,
and the developed is not, in the natural way things are.
The commentary explains that the eternal cause of development exists absolutely, while the developed fruition does not. This has been a summary of them, for the time being.
Special thanks to the Treasury of Lives and Lotsawa House websites for allowing the GMWBA to publish the following biography.
* Dolpopa Sherab Gyeltsen was born in 1292, in the Dolpo region of present-day Nepal. He took ordination as a novice monk in 1304 and spent the following years studying the tantras of the Nyingma tradition. In 1309 he traveled to Mustang (glo) to study the treatises on the vehicle of the perfections, epistemology, and abhidharma under the master Kyiton Jamyang Drakpa Gyeltsen (skyi ston ‘jam dbyangs grags pa rgyal mtshan, d.u.). Kyiton soon left Mustang and went to teach in the great monastery of Sakya (sa skya) in the Tsang region of Tibet, and Dolpopa followed him there in 1312.
Dolpopa received many teachings from Kyiton at Sakya, the most important of which were the Kālacakra Tantra, the Bodhisattva Trilogy (sems ‘grel skor gsum), the ten Sutras on the Buddha-nature (snying po’i mdo), the five Sutras of Definitive Meaning, and the Five Treatises of Maitreya. He became an expert in the Kālacakra tradition he received from Kyiton and served as his teaching assistant for several years. He also received teachings and initiations from other masters at Sakya, such as the Sakya throne-holder of the Khon (‘khon) family, Daknyi Chenpo Sangpo Pel (bdag nyid chen po bzang po dpal, 1262-1324). From Kunpang Drakpa Gyeltsen (kun spangs grags pa rgyal mtshan, d.u.) he again received the Vimalaprabhā commentary on the Kālacakra Tantra. From Sengge Pel (seng ge dpal, d.u.) of the Sharpa family of Sakya, he received the teachings of epistemology, and from that master’s brother, Kunga Sonam (kun dga’ bsod nams, d.u.), he received the teachings of the Lamdre (lam ‘bras) and the textual transmission of many tantras of the Hevajra cycle.
In 1314 Dolpopa traveled to many of the great monasteries of Tsang and central Tibet and received the title “Omniscient” (kun mkhyen) because of his mastery of scriptures such as the one-hundred-thousand-line sutra on the perfection of wisdom. He also received full monastic ordination from the abbot Sonam Drakpa (mkhan chen bsod nams grags pa, d.u.) of Cholung Monastery (chos lung dgon) and made the vow to never eat slaughtered meat for the rest of his life. During this journey he received many teachings of the Kagyu and Nyingma traditions, and the instructions of Chod and Zhije.
In the year 1321, when he was twenty-nine years old, Dolpopa ascended to the monastic seat (gdan sa) of Sakya Monastery. During the same year he visited Jonang Monastery (jo nang dgon) for the first time and was deeply impressed by the tradition of intense meditation emphasized there. Then he traveled to U, where he had extensive conversations with the Third Karmapa, Rangjung Dorje (karma pa rang byung rdo rje, 1284-1339), at the great Karma Kagyu monastery of Tsurpu (mtshur phu). The Karmapa significantly prophesied that Dolpopa would quickly become even more expert in the view and practice.
In 1322 Dolpopa left Sakya and went to Jonang Monastery, where he received from the master Khetsun Yonten Gyatso (yon tan rgya mtsho, 1260-1327) the complete transmission of the Kālacakra Tantra, the Bodhisattva Trilogy, and the Kālacakra completion-stage practices of the six-branch yoga. Then he entered a meditation retreat at the Jonang hermitage of Khacho Deden (mkha’ spyod bde ldan). After this retreat, Yonten Gyatso convinced Dolpopa to teach in the assembly at Jonang, and also taught him many more systems of esoteric knowledge, such as Lamdre, the Five Stages (rim lnga) of the Guhyasamāja and the Cakrasaṃvara, Zhije and Chod. Dolpopa then visited Sakya at the invitation of Tishri Kunga Gyeltsen (ti shrI kun dga’ rgyal mtshan, 1310-1358) of the Khon family, and offered him the Kālacakra initiation.
On returning to Jonang, Dolpopa began a strict retreat at Khacho Deden, meditating on the six-branch yoga for one year. During this time he achieved realization of the first four of the six branches, beholding immeasurable figures of the buddhas and pure lands when practicing individual withdrawal and meditation, and gaining exceptional experience and realization due to the blazing of blissful warmth when practicing breath control and retention. During this retreat the realization of the zhentong (gzhan stong) view first arose in Dolpopa’s mind, but he would not teach it to others until at least five more years had passed.
In 1325 Yonten Gyatso urged Dolpopa to become his heir and accept the monastic seat of Jonang Monastery. This was completely at odds with Dolpopa’s own desire to practice meditation in isolated hermitages, but he finally agreed and ascended the monastic throne of Jonang in 1326. When Yonten Gyatso passed away the next year, Dolpopa decided to build a monumental stupa to repay his master’s kindness. In 1330 many skilled artisans and laborers gathered from different regions of Tibet. Building materials and supplies were brought from all directions and hundreds of workers labored while chanting manis and praying to the masters of the lineage. Dolpopa himself sometimes carried earth and stones and sometimes worked on the building of the walls.
During the intense physical labor on the stupa, Dolpopa gave many teachings on the ultimate significance of the Buddha’s doctrine. As the long central poles were placed in the stupa, he taught the Bodhisattva Trilogy to a huge assembly, explaining for the first time the distinction between the relative as empty of self-nature (rangtong) and the absolute as empty only of other relative phenomena (zhentong). He revealed the connection between his realization of the zhentong view, the teachings of the Kālacakra Tantra, and the stupa of Jonang in a series of verses:
Alas, my share of good fortune may be inferior,
but I think a discovery such as this is good fortune.
Is this discovery by a lazy fool
due to the blessing of the Kalki emperor?
I have not physically arrived at Kalapa,
but has the Kalki entered my faithful mind?
My intelligence has not been refined
in three-fold knowledge,
but I think the raising of Mount Meru
has caused the ocean to gush forth.
I bow in homage to the masters, buddhas, and kalkis,
by whose kindness the essential points,
difficult for even exalted beings to realize,
are precisely realized, and to their great stupa.
The raising of Mount Meru refers to Dolpopa’s construction of the massive stupa, and the “ocean” that flowed from the blessing and energy thus awakened was his famous Ocean of Definitive Meaning (nges don rgya mtsho). The stupa was finally consecrated on October 30, 1333. In the following years Dolpopa mostly stayed in meditation retreat and had many visions. In particular, he directly beheld the pure land of Shambhala, the source of the Kālacakra teachings, and once claimed to have actually gone there by visionary means.
In 1336 Dolpopa was invited to teach several thousand people at Sakya Monastery. Calling upon the sutras and tantras as witnesses, he distinguished between relative and absolute truth by means of the categories of an emptiness of self-nature (rangtong) and an emptiness of other relative phenomena (zhentong). In 1338 he passed the monastic seat of Jonang Monastery to his disciple Lotsāwa Lodro Pel (lo tsA ba blo gros dpal, 1313-1391). Mongolian imperial envoys arrived in 1344 with decrees issued by the Yuan emperor Toghon Temur inviting Dolpopa to China, but he retreated to isolated hermitages for the next four years to evade the request.
Dolpopa became extremely heavy in his later years and it was difficult for him to travel. But in 1358, when he was sixty-seven years old, he decided to make a pilgrimage to central Tibet and traveled by boat down the Tsangpo River, stopping at different places along the banks to teach. He stayed for one year at the monasteries of Nesar (gnas gsar) and Cholung, where he gave many teachings. The great Sakya master of the Khon family, Lama Dampa Sonam Gyeltsen (bla ma dam pa bsod nams rgyal mtshan, 1312-1375), came to meet Dolpopa at Cholung, received teachings, and asked him to compose one of his major works, the Fourth Council (bka’ bsdu bzhi pa).
In 1359 Dolpopa slowly traveled by palanquin through U and Tsang, welcomed by crowds of people lining the roads and escorting him into the different monasteries. When he finally arrived in Lhasa he stayed for about six months and gave the instructions of the six-branch yoga of Kālacakra many times. So many people came to request teachings that they could not fit into the buildings, and doors were broken and stairways collapsed.
At the beginning of 1360 a party arrived to invite Dolpopa back to Jonang. The people of Lhasa were distraught at the thought of his departure, and for some time his pelanquin could not be carried through the crowds of people and horses. Many monks had to join hands in a circle around it and people who wanted blessings joined hands and scrambled under his palanquin. The monks recited supplications such as Dolpopa’s General Commentary on the Doctrine (bstan pa spyi ‘grel) while the masses of people wailed. Most of the crowd was hysterical and many could not even walk. When Dolpopa was helped into a boat to cross a river, many people jumped into the water after him and had to be saved by others.
As Dolpopa traveled back into the Tsang region he stopped to teach at various monasteries such as Ralung (ra lung) and Nenying (gnas rnying). The ruler Pakpa Pelzang (‘phags pa dpal bzang) and his younger brother Pakpa Rinchen (‘phags pa rin chen) had for some time wished to request teachings from Dolpopa, but because of his weight it was too difficult for him to climb the long stairs to their castle. So he stayed on the plain below, where he spread out a huge silk maṇḍala of Kālacakra and bestowed the great Kālacakra initiation.
As the procession of about one hundred people proceeded to Jonang, Dolpopa taught in all the large and small monasteries along the way. It was an emotional scene, with great crowds of people escorting him through the valleys, chanting the six-syllable mantra of Avalokiteśvara, making prayers, and weeping from faith. In 1360 Dolpopa arrived back at the great hermitage of Jonang and again stayed in meditation at his residence of Dewachen.
One day toward the end of 1361 Dolpopa said he wanted to go to the stupa, but his attendants said the path was unsafe because snow had fallen and assisted him to his residence. Tea was served and elder disciples were summoned for some private conversation. The master was pleased with everyone, and there was much joking and laughter. Then he went to sleep.
In the early morning his attendant served him, but Dolpopa did not reply to several questions and sat with staring eyes, appearing to be in deep meditation. Thinking he was possibly affected by the intense cold, his disciples took him out into the sun and massaged him. After about midday his eyes closed, and, without any sign of illness, he passed into deep meditation. He was then taken back into his quarters. After a few minutes he adjusted his body into the position of Vajrasattva and passed away into bliss.
Dolpopa’s body was placed in a wooden casket anointed with perfume and adorned with silk and precious ornaments, and put inside the crematorium. The body was extremely flexible, like a piece of cotton-wool. When the cremation began, the smoke rose only a few feet and then streaked to the stupa, circled it many times, and finally disappeared to the west. The men and women practitioners offered butter lamps on the roofs of their individual meditation huts, so that the entire valley sparkled. Until the smoke had faded away, each of them made prayers with tears flowing down their faces.
When the crematorium was later opened, some of Dolpopa’s remains were distributed to the disciples who had received from him the transmission of the Vimalaprabhā. Among the ashes were many relics that were clear like crystal. Then many votive images (tsha tsha) covered with gold leaf were made from the remains. Ashes from the cremation were gathered and put along with other relics into an image of Dolpopa that was placed in the great stupa he had built.
Cyrus Stearns is a scholar based in Washington State, USA. He received his Ph.D. from the University of Washington in 1996.
Published August 2008
Commentary by The Venerable Tashi Nyima, an ordained monk in the Jonang Lineage of Vajrayana (Tibetan) Buddhism.
Lama Tashi leads the Universal Compassion Buddhist Congregation with sanghas in Texas and Mexico. For more than three decades Lama Tashi has shared the Buddha Dharma in North and South America Europe and Asia.
He has studied under eminent Lamas including his principal teacher HH Tashi Norbu Rinpoche (Jonang), Lama Tsering Ngodrup (Kagyu), HH the XIV Dalai Lama (Geluk), Khenchen Thrangu Rinpoche (Kagyu), Khenchen Tsewang Gyatso (Nyingma), HH the Sakya Trizin (Sakya), and HH Tashi Gyaltsen Rinpoche (Jonang).
Tashi Nyima audio commentary 1
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