To get back to the beginning of this series about Klong chen pa's doctrine, click here . “This is, in short,] the system of the ‘vast’ [1] Path, [whose presentation] is elegant (mdzes pa) and correct in this [idealistic] system [2] . Therefore, the scriptures of the ‘vast’ Way must be interpreted by laying the foundations through such a c

To get back to the beginning of this series about Klong chen pa's doctrine, click here . ***2.2.2. The two realities in the idealist system according to ’Ju Mi pham, or the absolute as anirreducible residue There is no need to go into the details of the various positions of Indian and Tibetan authors [1] on this question at this point. But it is

To get back to the beginning of this series about Klong chen pa's doctrine, click here . 2.1.2. General nature of Klong chen rab ’byams’ system Klong chen rab ’byams’ system, like that of all the great philosophers of Tibet, combines many features borrowed from all the previous doctrinal developments of Buddhism. These elements are often ve

To get back to the beginning of this series about Klong chen pa's doctrine, click here . 2.2. The two realities, the absolute and the knowledge of the absolute 2.2.1. Summary of the distinction between the doctrines of Klong chen rab ’byams and Dol po pa Shes rab rgyal mtshan on the conception of the relationship of the two realities Like all Mah

To get back to the beginning of this series about Klong chen pa's doctrine, click here . 2.2.2.3. The paratantra, absolute or superficial? – The existence of a “remainder” or partial (nyi tshe ba) emptiness Let us return to the presentation given by Mi pham about the conception of the two realities proper to the idealist system: “Thus, they

To get back to the beginning of this series about Klong chen pa's doctrine, click here . Having made this clarification, one has guarded against two ruinous pitfalls: either the idea that Klong chen rab ’byams would seek to flatten the Great Completeness into the confines of the lower doctrines (one would find hundreds of texts to the contrary),

Catalogue du rNying ma bKa’ ma Volume 1 sKyabs ’gro yan lag yan lag drug pa. De’i ’grel pa zin ma ṭi ka. So sor thar pa’i mdo rtsa sDom rgyun mkhan brgyud rnam thar De’i kha skong So thar don brgyud gsol ’debs Lo chen Dharmaśrī’i rnam thar Khyim pa rjes ’dzin so thar sdom pa’i cho ga Rab byung gi gzhi’i cho ga Lo ming ri

Catalogue du rNying ma rgyud ’bum Ka (I) Sems sde / Klong sde Kun byed rgyal po — pp. 2 – 262 La zlo gsang ba’i ’khor lo’i rgyud – pp. 262- Les cinq tantra traduits antérieurement par Vairocana : bKra shis pa rig pa khu byug — pp. 499 – 524 [1] *. Byang chub kyi sems rtsal chen [sprugs pa’i] rgyud — pp. 524 – 537 * Byang ch

To get back to the beginning of this series about Klong chen pa's doctrine, click here . 2.1.3. A system of systems This dimension of hierarchical tiering of doctrines exists within Klong chen pa’s work. But here again, we must be careful not to take things naively, confusing what should be distinguished. For example, it is not entirely accurate

To get back to the beginning of this series about Klong chen pa's doctrine, click here . As far as doctrine is concerned, to anticipate in a word a conclusion that I will have to demonstrate next, Klong chen rab ’byams differs from any other Tibetan philosopher (as far as I know) in that he thinks of all aspects of doctrine from a meditation on t