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The Progenitor of all Dharma Protectors: Buddhist Śaivism in Lelung Zhepe Dorje’s Ocean of Oath-Bound Protectors

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주제분류종교학

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This article aims to contextualize and summarize the opening chapter of Sle lung bzhad pa’i rdo rje’s (1697-1740) text, the Dam can bstan srung rgya mtsho’i rnam thar (The Liberation Stories of the Ocean of Oath-Bound Dharma Protectors, henceforth “DCTS”). This text is especially fascinating and unique in pre-modern Tibetan literature for a number of reasons. One of its more interesting features is how the opening chapter focuses on the nominally non-Buddhist god Śiva, whom Sle lung identifies as a supreme dharmapala, or protector of the Buddhist Dharma. While space does not allow for a full translation of this chapter, I will give a summary overview of it, in particular highlighting the scriptural sources Sle lung draws from, as well as analyzing his specific theological arguments. Finally, I will argue that the choice to place Śiva first in this text, and Sle lung’s extended theological treatment of him, was motivated by Śiva’s particular connection to a specific Rnying ma tantric lineage in which Sle lung was an initiate and practitioner.

Abstract

This article aims to contextualize and summarize the opening chapter of Sle lung bzhad pa’i rdo rje’s (1697-1740) text, the Dam can bstan srung rgya mtsho’i rnam thar (The Liberation Stories of the Ocean of Oath-Bound Dharma Protectors, henceforth “DCTS”). This text is especially fascinating and unique in pre-modern Tibetan literature for a number of reasons. One of its more interesting features is how the opening chapter focuses on the nominally non-Buddhist god Śiva, whom Sle lung identifies as a supreme dharmapala, or protector of the Buddhist Dharma. While space does not allow for a full translation of this chapter, I will give a summary overview of it, in particular highlighting the scriptural sources Sle lung draws from, as well as analyzing his specific theological arguments. Finally, I will argue that the choice to place Śiva first in this text, and Sle lung’s extended theological treatment of him, was motivated by Śiva’s particular connection to a specific Rnying ma tantric lineage in which Sle lung was an initiate and practitioner.

참고문헌 (52)

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