I was recently at the Longchen Nyinthig empowerments given by HE Shechen Rabjam Rinpoche, at Shechen Monastery, Boudha Nepal from April 22-28 2019. Although this is not about Shentong or Kalacakra, I thought it would be of benefit to translate a short text that was handed out during the empowerments for those who do not read or understand Tibetan, as well as explain the images that were handed out too. For more on the root volumes of the Longchen Nyingthig, see here.
Click on the photos and download to enlarge the text below.
The colophon of this short text states it is from the Great Terma (Terchen) of Karma Lingpa. Karma Lingpa (ka rma ling pa) (1326–1386) was the tertön (revealer) of the Bardo Thodol, the so-called Tibetan Book of the Dead.Tradition holds that he was a reincarnation of Chokro Lü Gyeltsen, a disciple of Padmasambhava.
When he was fifteen years old, he discovered several terma texts on top of Mount Gampodar, including a collection of teachings entitled “Profound Dharma of Self-Liberation through the Intention of the Peaceful and Wrathful Ones”(zab-chos zhi khro dgongs pa rang grol, also known as kar-gling zhi-khro), which includes the two texts of bar-do thos-grol, the ”Tibetan Book of the Dead”.
The English translation of this prayer can also be downloaded as a pdf file here. I have not seen any prior English translation of it and used the text that was given to me during the empowerment.
Short Confession Prayer by Karma Lingpa
Not recognising the guru as Buddha
Not realising their instructions as nectar
Underestimating the guru
I confess and repent!
Not recognising one’s mind as Buddha,
Not realising thoughts are the Dharmakaya,
Extracting these from one’s mind,
I confess and repent!
Not recognising one’s body as the deity form,
Not realising the body is the complete mandala;
Positing one’s body as vulgar
I confess and repent!
Not recognising the master as the spiritual friend
Not realising that samaya is a lamp
Competitive jealousy of friends,
I confess and repent!
Not recognising wealth and riches as illusions
Not realising such hoards will be spent
Greed and miserliness for riches
I confess and repent!
Not recognising that dwellings are on loan
Not realising what is built becomes ruins
Clinging to ownership of dwellings
I confess and repent!
Not recognising that wandering about is samsara
Not realising actions arise from karmic obscurations
Lost in going and staying
I confess and repent!
Not recognising that death is definite
Not realising that human life will be exhausted
Postponing practice of Dharma
I confess and repent!
OM, degeneration of vajra body samaya
I confess and repent!
AH, degeneration of lotus speech samaya
I confess and repent!
HUM, the degeneration of perfect mind samaya
I confess and repent!
HRI, the degeneration of the victor’s body, speech and mind samaya
I confess and repent!
OM AH HUM HRI
Then repeat the 100 syllable mantra of Vajrasattva as much as possible.
This from the Terchen of Karma Lingpa is to be done until samsara is completely emptied. May it be virtuous. Sarva Mangalam. May the blessings of Dharma increase.
Translated by Adele Tomlin on the Dakini Day morning of 29th April 2019 while staying in Swayambunath, Nepal.
May it be of benefit!
The Longchen Nyinthig Life-Force Chakra
Also handed out at the Longchen Nyingthig empowerments was this image revealed by Rigdzin Jigme Lingpa called the Longchen Nyinthig Sogkhor (klong chen snying thg srog ‘khor). Sogkhor means ‘life force chakra’. It is for keeping around one’s neck or home for protection and benefit at the time of death. However, the person should also practise the ‘three roots of the longchen nyingthig’ every day too. A downloadable, printable version of it is uploaded here.
For more on the three roots (lama, yidam and dakini) of the Longchen Nyinthig see here.
Happy to announce that, despite some technical difficulties with the sound recording on the day, the public lecture on Tāranātha’s Commentary on the Heart Sūtra, a Shentong commentary on the Heart Sūtra is now available to listen to on the Rangjung Yeshe Institute website here. Any questions or feedback please let me know. May it be of benefit!
The Tibetan word for mantra is ngag (sngags) and translators often mistakenly translate this as meaning tantra. Sometimes referring to the Tantra vehicle, for translating mantrayana (sngags kyi thegs pa). However, the Tibetan word for tantra is gyu (rgyud) and both words do not necessarily mean the same thing.
I have been reading Book Six, Part Four, called the Infinite Ocean of Knowledge (Shes bya mtha’ yas pa’i rgya mtsho), of Jamgon Kongtrul Lodro Thaye’s (Kong sprul Blo gros mtha’ yas, 1813–1899) Treasury of Knowledge (shes bya kun khyab) in preparation for the upcoming teachings on this text by HE 10th Sangye Nyenpa Rinpoche in October 2019, Nepal. The Tibetan version of the text I referred to is a computer print (W28978, vol. 4982), uploaded onto TBRC.
My reading of the Tibetan source text has been greatly aided by the only published English translation of it, by the Kalu Rinpoche Translation Group, called ‘Systems of Buddhist Tantra: The Indestructible Way of Mantra’ (Snow Lion Publications, 2005). I have pulled out relevant parts from that translation here, but also re-translated bits myself.
Having spent the last couple of years immersed in Tāranātha’s view of Shentong (gzhan stong) and Kālacakra, I was not surprised to see that Kongtrul, an avid student of Jonang Shentong and Kālacakra and huge admirer of Tāranātha, refes to them in several places in this text. For this short post, I decided to pull together some of what Kongtrul talks about in relation to the nature of mantra, tantra and its relation to Kālacakra and the powerful ten-syllable mantra.
The Meaning and Nature of ‘Mantra’ and ‘Tantra’
Kongtrul has a discussion about the terms ‘mantra’ and ‘tantra’, first discussing the meaning of the Sanskrit word ‘man-tra’, which literally means mind (man-) protection (-tra). Then the ‘essence’ or ‘nature’ (ngo bo) of mantra as being the union of the wisdom-emptiness and the method-compassion. He cites a section from the Kālacakra Tantra (my translation):
Mantra protects the realms of
Body, speech and mind;
The term 'mantra' refers to
The unchanging, primordial awareness-emptiness.
Mantra arising from merit and primordial awareness,
Is that emptiness-compassion itself.
ལུས་ངག་སེམས་ཀྱི་ཁམས་རྣམས་ནི ། །
།སྟོང་ཉིད་སྙིང་རྗེའི་བདག་ཉིད་ཅན། །ཅེས་སོ། །
Kongtrul then discusses the difference between mantra and tantra:
How does one differentiate between mantra and tantra? All aspects of secret mantra and the pristine awareness of great bliss (bde ba chen po’i ye shes) are referred to as mantra. Applications (sbyor ba) of secret mantra (the collections of [rituals] for activations and powers) are known as tantra. However, the tantras (continuums) of the ground, path, and result (the content of mantra), as well as the collection of teachings that express and expound [the meaning of mantra], are referred to as tantra. Thus, there are contexts in which no distinction is made between mantra and tantra.
Here, Kongtrul talks about tantra as generally having three meanings either:
the ‘applications of secret mantra’,
the ‘continuum’ of the ground, path and result; and
the collection of teachings that express and expound the meaning of mantra.
So depending on the context a distinction between them can be made or not. Kongtrul states that:
From the perspective of a direct translation, mantra means “secret utterance” because it is accomplished with secrecy and in concealment; or, from another perspective, because it cannot be understood by those unqualified to be its practitioners. Thus, it is called “secret mantra” (gsang sngags). Accordingly, the master Shraddhakaravarman’s Short Guide to the Meaning of Highest Yoga Tantra explains:
It is secret because its practices are accomplished with secrecy and in concealment, or because it cannot be understood by unqualified persons.
Later, in the section on Highest Yoga Tantra (bla na med pa) , Kongtrul goes into detail about the meaning of tantra in terms of the second meaning: a ‘continuum’ of the ground, path and result. He cites the Continuation of theGuhyasamaja Tantra(‘dus pa’ rgyud phyi ma las).
The term “tantra” [“continuum”] denotes the mind of awakening, Ever- Perfect (Samantabhadra), which has neither beginning nor end, in nature luminous clarity. It is “continuous” since, from time without beginning up to the attainment of enlightenment, it has always been present without any interruption. Tantra has “three [aspects]”: the “nature” or causal continuum, from the perspective of being the fundamental cause [for awakening]; “ground” or continuum of method, from the perspective of being the contributory condition [for awakening]; and “inviolability” or resultant continuum, from the perspective of being the awakening that is the perfect fulfillment of the two goals [of one’s own and others’ welfare].
The nature of the ten-syllable Kālacakra mantra
Later on in the text, Kongtrul discusses the nature of the ten syllable mantra of Kālacakra , haṃ kṣaḥ ma la va ra ya and three other elements. The ten letters of the root mantra of Kalachakra are:
the visārga in kṣaḥ, which features as the cresent below the anusvāra
the anusvāra in haṃ
the vowel a, which is the “life” of the consonants.
However, according to Tāranātha, and in the generation stage practise of Kalacakra, the following images below represent the ten-syllables (see www.kalacakra.org for a discussion of these images).
The Kalacakra ten-syllables as represented by Tāranātha (from www.kalacakra.org)
The mantra is referred to in Tibetan as namchu wangden (rnam bcu dbang ldan), literally ‘the powerful one possessed of ten aspects’. This consists of seven individual syllables combined together (ham, kshya, ma, la , va ,ra, ya), in Indian Lantsa characters (ornamental script, or Ranjana script.) In addition there are three other components that make a total of ten elements within the image – these are the crescent (usually red) known as a visarga, the disk or doughnut shape (usually white) known as a bindu or anusvāra, and a deep blue nāda, or wisp with three twists, at the top.
In brief, the ten syllables are representations of, and describe, the outer (inanimate world), the inner and other/alternative realities. For an excellent explanation and visual description of how the ten syllables are stacked up and their various meanings in Kālacakra, as described by Jonang and Rime master, Bamda Gelek Gyamtso, see http://www.Kālacakra.org/namcu/namcu.htm
The Causal Continuum
Jamgon Kongtrul states:
The causal continuum (rgyu’i rgyud) manifests as the powerful ten-letter mantra and Kālacakra.
What does Kongtrul mean here by causal continuum?
The causal continuum denotes the natural condition of mind from the level of a sentient being to the state of a buddha, which abides, like the sky, without ever changing. There are any number of expressions for this, such as “nature,” “essence of enlightenment,” and “naturally present affinity,” found in the sutras; and “essential principle of oneself,” “awakening mind,” and “mind of Ever-Perfect,” found in the lower tantras. In this system of highest yoga tantra, however, the causal continuum may be explained in conjunction with the meaning of the union of e and vam.
The natural condition of the mind is possessed of three features: remaining unchanged from the level of a sentient being until the state of a buddha; being an inner knowing, whose characteristic nature is one’s intrinsic self awareness [i.e., awareness that cognizes its own nature]; and being supreme immutable great bliss.
That which has the nature of these manifold forms is called “emptiness endowed with the supreme of all aspects,” or “totality of forms,” “totality of faculties,” and so forth, and is represented by the syllable e.
The union of what is represented by e and by vam is referred to as the “causal continuum,” “cause” in terms of being the fundamental stuff of awakening and “continuum,” because it exists from time without beginning as the nature of the mind and continues from the level of a sentient being until the state of a buddha.
The ten powerful syllables are explained by Kongtrul as follows:
The true-nature aspect of the impure environment and its inhabitants, which exists grounded in the causal continuum, is the pervading agent, the indestructible awakened body, present as the nature of the powerful [mantra] of ten letters. The powerful ten-letter [mantra], which serves as the symbol of the causal continuum, is formed of the following: a, i, ri, u, li (the five root vowels); ma (seed of the collection of the inanimate); ksha (seed of the collection of the animate); ha (seed of the four formless realms) (these form the connection to [vowels known as] qualities); the simple sign of aspiration (the crescent moon); and the sphere and tip of pristine awareness, which stand above them. Thus is formed [the mantra] called ham ksha ma la va ra ya [written one above the other].
The causal continuum, the luminous clarity nature of mind itself, cannot be divided into separate substances or parts. However, when distinguished from the standpoint of conceptual categories, the unobscured aspect of that luminous clarity nature exists as the essence of the ten letters or signs, or “ten visions.” This aspect serves as the ground for the arising of the impure environment and its inhabitants, which are manifestations of the powerful ten-letter [mantra].
Kongtrul then goes on to give a brief summary of the ten-syllable mantra, as presented in Kālacakra:
There are extensive expositions on how the essence of the meaning of the name [Kalacakra], the causal continuum itself, manifests as Kalacakra in its three dimensions of outer, inner, and alternative. At this point, however, will be provided a synopsis, noting only the essence [of this topic].
The ground-of-all causal continuum, the union of e and vam in its complete form [of the deity’s body], is called “Shri Kalachakra (Wheel of Time),” wherein “time” (kala) refers to immutable bliss [method], and “wheel” (chakra), the emptiness [wisdom] endowed with the supreme of all aspects. By virtue of being the inseparability of bliss and emptiness, [Kalachakra] is said to be “glorious” (shri). That Kalachakra itself manifests as the attributes of the outer world, the inner vajra body, and the alternative circle of [deities of ] the [Kalachakra] mandala.
 This is cited in the Stainless Light Commentary on the Kālacakra Root Tantra, D1349
དཔལ་ལྡན་དྲི་མ་དང་བྲལ་བའི་འོད་ཀྱི་རྒྱུད་ལ་འཇུག་པའི་བཤད་སྦྱར་སྙིང་པོ་སྣང་བ, rgyud ‘grel, na 20a3-72b5 (vol. 13).
Mi ‘phrog pa, I have re-translated here as inviolability instead of ‘inalienableness’. I think this gets across the etymology of ‘phrog, which normally means ‘robbed of’ or ‘taken away’. So here it means that the result cannot be ‘robbed’ cannot be violated or reduced in any way.
Although this is not about Shentong or Kalacakra, as a female translator-practitioner-scholar, people sometimes ask me who I would recommend to read in terms of the best and/or original scholarly research, translation and writing on gender, the feminine principle, karmamudra, Tantra and female figures in Vajrayana Buddhism and Tibetan Buddhist culture. Here is my suggested introductory reading list (in alphabetical order). I have pulled together various online resources that focus primarily on women who have done original, scholarly translation and research in the English language that has been published. So I have not included well known female practitioners like Khandro Rinpoche, Tenzin Palmo or Tsultrim Allione. Apologies to any worthy scholars I may have left out. I am open to suggestions for inclusion.
I hope in the future more Buddhist Studies university departments will run courses that focus on gender, women and sexuality in Buddhism taught by female scholars. I recently wrote about my own experience of sexism in Buddhist Studies academia, and how the work of other women is often undermined and ignored by more powerful, male scholars. To read that see here.
June Campbell studied Tibetan Buddhism in monasteries in India in the early 1970s. Subsequently she traveled throughout India, Europe, and North America as a translator and interpreter for various Tibetan lamas, including Kalu Rinpoche. Her book Traveller in Space: Gender and Identity in Tibetan Buddhism ( Continuum, 2002) examines the patriarchy of Tibet’s political, religious, and social structures, and the real and symbolic role of women in Tibetan society.
With its cross-cultural stance, the book concerns itself with the unusual task of creating links between the symbolic representations of gender in the philosophy of Tibetan Buddhism, and contemporary western thinking in relation to identity politics and intersubjectivity. A wide range of sources are drawn upon in order to build up arguments concerning the complexities of individual gender roles in Tibetan society, alongside the symbolic spaces allocated to the male and female within its cultural forms, including its sacred institutions, its representations and in the enactment of ritual. And in the light of Tibetan Buddhisms popularity in the west, timely questions are raised concerning gender and the potential uses and abuses of power and secrecy in Tibetan Tantra, which, with its unique emphasis on guru-devotion and sexual ritual, is now being disseminated worldwide.
Campbell also claimed that when Kalu Rinpoche was in his 70s, while she was a nun and acting as his translator, she engaged in secret sexual activities with him, which she later described as ‘abusive’. For an interview with Campbell about that time in her life see here.
Prof. Hildegaard Diemberger
Prof. Diemberger is the Director of the Inner Asia and Mongolia Unit at the University of Cambridge and a Fellow and Lecturer of Pembroke College, Cambridge. She has published several books and articles on Tibetan Buddhism and history. In particular, her work and research on the female lineage holder and reincarnate, Samding Dorje Phagmo is remarkable and the first of its kind on the subject in the English language. See When a Woman becomes a Religious Dynasty: the Samding Dorje Phagmo of Tibet, New York: Columbia University Press (2007):
”Diemberger builds her book around the translation of the first biography of Chokyi Dronma recorded by her disciples in the wake of her death. The account reveals an extraordinary phenomenon: although it had been believed that women in Tibet were not allowed to obtain full ordination equivalent to monks, Chokyi Dronma not only persuaded one of the highest spiritual teachers of her era to give her full ordination but also established orders for other women practitioners and became so revered that she was officially recognized as one of two principal spiritual heirs to her main master.
Diemberger offers a number of theoretical arguments about the importance of reincarnation in Tibetan society and religion, the role of biographies in establishing a lineage, the necessity for religious teachers to navigate complex networks of political and financial patronage, the cultural and social innovation linked to the revival of ancient Buddhist civilizations, and the role of women in Buddhism. Four introductory, stage-setting chapters precede the biography, and four concluding chapters discuss the establishment of the reincarnation lineage and the role of the current incarnation under the peculiarly contradictory communist system.”
For a list of Diemberger’s other publications see here.
Born in 1980, Kunsang Dolma grew up in a remote village in the Tibetan borderlands. After becoming a nun, she escaped Tibet first to Nepal and then India. After giving up her nun’s robes, she moved to the United States, where she now lives with her American husband and two daughters.
Her book, One Hundred Thousand White Stones: An Ordinary Tibetan’s Extraordinary Journey, is one of the first memoirs written in the English language about the life and struggles of a Tibetan woman living in Tibet and is a fascinating read for anyone seeking a first-hand account of the gender inequality and sexism in Tibetan culture within Tibet. Breaking the silence on sexual abuse and violence against Tibetan women, Dolma has been accused as having sold out to ‘western feminist ideas’. Yet Kunsang Dolma’s book is a tour de force as a personal memoir that speaks truth to power, reminding us that women’s rights are human rights, and not necessarily bound by place or culture.
Elizabeth English received her MA and PhD in Classical Indian Religion from Oxford University and is a member of the Western Buddhist Order. She is the founder and director of Life at Work, a right-livelihood business that provides consultancy and training for supporting people, teams, and organizations through communication skills and conflict resolution.
English’s ground-breaking book ‘Vajrayogini: Her Visualisation, Rituals and Forms (Wisdom Publications, 2007) delves into the origins of Vajrayogini, charting her evolution in India and examining her roots in the Cakrasamvara tantra and Indian tradition relating to siva. The focus of this work is the Guhyasamayasadhanamala, a collection of forty-six sadhanas, or practice texts. One of the sadhanas, the Vajravarahi Sadhana by Umapatideva, depicts Vajrayogini at the center of a mandala of thirty-seven different goddesses, and is here presented in full translation alongside a Sanskrit edition. Elizabeth English provides extensive explanation and annotation of this representative text. Sixteen pages of stunning color plates not only enhance the study but bring the goddess to life.
Prof. Rita M. Gross
Feminist scholar-practitioner, Rita Gross, who recently passed away in 2015, is a pioneer in the English-language feminist analysis of Tibetan Buddhism. Gross was an American Buddhist feminist scholar of religions and author. Before retiring, she was Professor of Comparative Studies in Religion at the University of Wisconsin–Eau Claire. In 1974, Gross was named the head of Women and Religion, a newly created section of the American Academy of Religion. She earned her PhD in 1975 from the University of Chicago in History of Religions, with the dissertation “Exclusion and Participation: The Role of Women in Aboriginal Australian Religion.” This was the first dissertation ever on women’s studies in religion. In 1976 she published the article “Female God Language in a Jewish Context” (Davka Magazine 17), which Jewish scholar and feminist Judith Plaskow considers “probably the first article to deal theoretically with the issue of female God-language in a Jewish context”. In 1977 Gross took refuge with Chögyam Trungpa Rinpoche, becoming a Tibetan Buddhist. In 2005 she was made a lopön, ācārya, “senior teacher”, by Jetsün Khandro Rinpoche, and taught at Jetsun Khandro Rinpoche’s Lotus Garden Center, located in the United States.
Her book Buddhism After Patriarchy: A Feminist Reconstruction (SUNY Press, 1992) is the ‘Female Eunuch’ of Tibetan Buddhism. Ground-breaking as a piece of research and thinking and a must-read for any man or woman, interested in an analysis of the patriarchy implicit in Buddhist cultures and rituals. This book surveys both the part women have played in Buddhism historically and what Buddhism might become in its post-patriarchal future. The author completes the Buddhist historical record by discussing women, usually absent from histories of Buddhism, and she provides the first feminist analysis of the major concepts found in Buddhist religion. Gross demonstrates that the core teachings of Buddhism promote gender equity rather than male dominance, despite the often sexist practices found in Buddhist institutions throughout history.
Gross’s recent article, ‘What Were They Thinking?’ responding to an all-male panel on the ‘risks and benefits of opening Buddhist leadership to women’ is exemplary and brave, and a reminder why gender equality is still a long way off in most Buddhist cultures. Other publications by Gross related to gender and feminism are:
Buddhism beyond Gender: Liberation from Attachment to Identity, Boulder, CO: Shambhala Publications, 2018.
Religious Diversity: What’s the Problem? Buddhist Advice for Flourishing with Religious Diversity, Eugene, OR: Cascade Books, 2014.
A Garland of Feminist Reflections: Forty Years of Religious Reflection, Berkeley, CA: University of California Press, 2009.
Religious Feminism and the Future of the Planet: A Buddhist-Christian-Feminist Conversation (with Rosemary Radford Ruether), New York: Continuum, 2001.
Soaring and Settling: Buddhist Perspectives on Contemporary Social and Religious Issues, New York: Continuum, 1998.
Feminism and Religion: An Introduction; Boston: Beacon Press, 1996; Korean translation, 1999; Chapter One “Defining Feminism, Religion, and the Study of Religion” reprinted in Theory and Method in the Study of Religion, ed. by Carl Olson (Belmont, CA:Wadsworth, 2004), pp. 511–20
Lama Sarah Harding
Sarah Harding is a qualified lama and teacher in the Shangpa Kagyu tradition of Tibetan Buddhism. Since 1972, she has been a student and translator of Kalu Rinpoche (1905-1989). Harding completed the first traditional Kagyu three-year three-month retreat three day for westerners under the guidance of Kalu Rinpoche in 1980. Harding works as a teacher, oral interpreter and translator. She has been an instructor in the Religious Studies Department of Naropa University since 1992 and lives in Boulder, Colorado with her two children. She is currently working on translations of Tibetan Buddhist texts as a fellow of the Tsadra Foundation. Harding has published a book about the 11th Century female teacher Niguma whose teachings are at the core of the Shangpa Kagyu Vajrayana Buddhist lineage. She has also published two books on Machig Labdron and the Chod practise and lineage. Her publications include the following:
Labdron, Machik; Chöd: The Sacred Teachings on Severance: Essential Teachings of the Eight Practice Lineages of Tibet, Volume 14 (The Treasury of Precious Instructions), Ithaca, NY: Snow Lion Publications (2016).
Labdron, Machik; Machik’s Complete Explanation: Clarifying the Meaning of Chöd (Expanded Edition), Ithaca, NY: Snow Lion Publications (2013).
Niguma, Lady of Illusion, Ithaca, NY: Snow Lion Publications (2012).
Kongtrul, Jamgon; Creation and Completion, Wisdom Publications (2003).
Havnevik’s study on Tibetan Buddhist nuns is the only monograph to date concerning Tibetan Buddhist nuns, examines the history and present condition of their lives. Carefully outlining the early history, Havnevik presents an account of nuns and nunneries in Tibet and an anthropological description of an exile nunnery in India. Throughout the text, Havnevik analyzes the relationship between the normative view of women in Buddhism and how Tibetan nuns have adjusted to and altered these norms.
Prof. Sarah H Jacoby
Associate Professor Sarah Jacoby studies Asian Religions with a specialization in Tibetan Buddhism. She received her B.A. from Yale University, majoring in women’s studies, and her M.A. and Ph.D. degrees from the University of Virginia’s Department of Religious Studies. She joined Northwestern University in 2009 after completing a postdoctoral fellowship at the Society of Fellows in the Humanities at Columbia University.
Her recent monograph Love and Liberation: Autobiographical Writings of the Tibetan Buddhist Visionary Sera Khandro (Columbia University Press, 2014) is the winner of the 2016 E. Gene Smith Book Prize from the Association of Asian Studies for books on Inner Asia and a finalist for the 2015 American Academy of Religion Book Award for Excellence in Historical Studies. Love and Liberation is the first study in any language of the autobiographical and biographical writings of one of the most prolific female authors in Tibetan history, Sera Khandro Künzang Dekyong Chönyi Wangmo (also called Dewé Dorjé, 1892–1940). She was extraordinary not only for achieving religious mastery as a Tibetan Buddhist visionary and guru to many lamas, monastics, and laity in the Golok region of eastern Tibet, but also for her candor. This book listens to Sera Khandro’s conversations with land deities, dakinis, bodhisattvas, lamas, and fellow religious community members whose voices interweave with her own to narrate what is both a story of love between Sera Khandro and her guru, Drimé Özer, and spiritual liberation.
For more on Jacoby’s background and research see here.
Prof. Janet Gyatso
Janet Gyatso is Hershey Professor of Buddhist Studies at Harvard University Divinity School. She is the author of Apparitions of the Self: The Secret Autobiographies of a Tibetan Visionary and In the Mirror of Memory: Reflections on Remembrance and Mindfulness in Indo-Tibetan Buddhism. Gyatso attended the University of California at Berkeley for her BA, MA and PhD. She received her PhD in 1981 “in the department of South and Southeast Languages and Literatures [,at Berkeley,] with a dissertation on Thangtong Gyalpo and the visionary tradition of Tibetan Buddhism”. Prior to her PhD, she completed her Master of Arts in 1974 in Sanskrit, and her Bachelor of Arts in 1972 in Religious studies at Berkeley.
Gyatso has edited a book called Women in Tibet (Columbia University Press, 2006) a compilation of essays on the topic. Gyatso and her fellow editor, Hannah Havnevik put this book together to draw attention to the lack of research in the area of women in Tibet.
Lama Shenphen Hookham
Susan Kathryn Rowan, known as Shenpen Hookham is a Buddhist teacher who has trained for over 50 years in the Mahamudra and Dzogchen traditions of Tibetan Buddhism. In the early 1970s, on the advice of Chögyam Trungpa Rinpoche, Lama Shenpen went to India where she lived as a nun for six years, ordained by the 16th Karmapa. There she studied and meditated in retreat under the guidance of Tibetan teachers such as Karma Thinley Rinpoche, Bokar Rinpoche and Kalu Rinpoche. Rangjung Rigpe Dorje, the 16th Karmapa and head of the Kagyu tradition of Tibetan Buddhism, subsequently instructed her to return to the West to teach Mahamudra. She met her main teacher, Khenpo Tsultrim Gyamtso Rinpoche, in Europe, and he encouraged her to teach and transmit Mahamudra, the innermost teachings of the Kagyu tradition. On her later return to England, she met and married Rigdzin Shikpo Rinpoche (Michael Hookham), an early pupil of Chögyam Trungpa Rinpoche and Dharma Director of the Longchen Foundation (formerly the Chöd Group) since its inception in 1975. Lama Shenpen is fluent in Tibetan and was the translator for many Tibetan teachers, including Gendun Rinpoche.
Her excellent book based on her Oxford University PhD thesis, ‘Buddha Within, Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga’, SUNY Press, (1991) is worth a read for anyone interested in Buddha Nature and the Shentong view of emptiness.
Prof. Anne Carolyn Klein
Anne Carolyn Klein (Lama Rigzin Drolma) is Professor of Religious Studies at Rice University in Houston, Texas and co-founding director and resident teacher at Dawn Mountain, a Tibetan temple, community center and research institute. Klein has translated and authored several books on Tibetan Buddhist philosophy and practise.
Jamyang Kyi is a Tibetan-born woman writing in Tibetan language about feminism and gender inequality in Tibet. Her book ‘The Suffering of a Female Eunuch: A Mix of Snow and Rain’ has not yet been translated into English as far as am aware but her work and thinking has broken through into English-language media sources, see here.
Prof. Miranda Shaw
Miranda Shaw has a Ph.D. in Buddhist Studies from Harvard University, is the recipient of a Fulbright Fellowship, and is currently Assistant Professor of Buddhist Studies in the Department of Religion at the University of Richmond.
Historians of religion have long held that enlightenment in tantra was for men only, and that women in the movement were at best marginal and subordinated and at worst degraded and exploited. Miranda Shaw argues to the contrary, presenting extensive new evidence of the outspoken and independent female founders of the Tantric movement and their creative role in shaping its distinctive vision of gender relations and sacred sexuality.
For recent interviews with Shaw about her life and work see here and here.
Prof. Judith Simmer-Brown
Judith Simmer-Brown, PhD, is Distinguished Professor of Contemplative and Religious Studies at Naropa University, where she has taught as a Founding Faculty member since 1978. She studied at Cornell College (BA), Florida State University (MA), Columbia University, University of British Columbia, and Walden University (PhD). She has practiced Tibetan Buddhism for forty-five years and is an Acharya (senior dharma teacher) of the Shambhala Buddhist lineage of Sakyong Mipham, Rinpoche and Chögyam Trungpa, Rinpoche, Naropa’s founder. For a list of her published articles see here.
Karma Lekshe Tsomo is a professor of Buddhist Studies at the University of San Diego, where she has taught since 2000.[ After fifteen years studying Buddhism at Dharamsala, she did her postgraduate work at the University of Hawai’i at Manoa, gaining a PhD in Comparative Philosophy in 2000. Her research has primarily concerned women in Buddhism, death and dying, and Buddhist philosophy and ethics.
In 1985 Karma Lekshe Tsomo founded the Jamyang Foundation, a non-profit organisation that works to improve the education of women and girls in the Himalayan region and currently runs several schools and study programmes. At a gathering at Bodh Gaya in 1987 she became one of the founding members of the international organisation Sakydhita(Daughters of the Buddha), which campaigns for gender equality in Buddhism.
Publications on women and gender in Buddhism include:
Born 1949, Wetzel states on her website that she experiments with paths to inner and outer liberation since 1968 and practices buddhism since 1977, mainly in the Tibetan tradition. For fifteen years she was board member of the German Buddhist Union and for twelve years editor of the Buddhist Quarterly “Lotusblätter” (lotus leaves). She helped inaugurate the International Association of Buddhist Women Sakyadhita (Bodhgaya 1987), is founding member of the Network of Western Buddhist Teachers (Dharamsala 1993) and is currently President of the Buddhist Academy Berlin Brandenburg (Berlin 2001).
I first came across Sylvia Weitzel when I saw a Youtube video of her bravely publicly questioning HH Dalai Lama and other male lamas at a 1993 conference about the inequality inherent in many rituals and cultural practices of Tibetan Buddhism. It’s worth a watch here. As Tenzin Palmo, who was at the conference recalls in her book Cave in the Snow, Wetzel:
‘….invited His Holiness the Dalai Lama and the assembled throng of luminaries to join her in visualization. ‘Please imagine that you are a male coming to a Buddhist center. You see the painting of this beautiful Tara surrounded by sixteen female arhats and you have the possibility to see too Her Holiness the fourteenth Dalai Lama who, in all of her fourteen incarnations, has always chosen a female rebirth,’ she began.
‘You are surrounded by very high female rinpoches — beautiful, strong, educated women. Then you see the Bhikshunis coming in, self-confident, outspoken. Then you see the monks coming in behind them — very shy and timid. You hear about the lineage of lamas of the tradition, who are all female, down to the female Tara in the painting.’
‘Remember you are male,’ she reminded them, ‘and you approach a lama, feeling a little bit insecure and a little bit irritated, and ask “Why are there all these female symbols, female Buddhas?” And she replies, “Don’t worry. Men and women are equal. Well, almost. We do have some scriptures which say that a male rebirth is inferior, but isn’t this the case? Men do have a more difficult time when all the leaders, spiritually, philosophically and politically are women.”
‘And then the male student, who is very sincere, goes to another lama, a Mahayanist from the Higher Vehicle School, and says, “I am a man, how can I identify with all these female icons?” And she replies, “You just meditate on Shunyata (Emptiness). In Shunyata no man, no woman, no body, nothing. No problem!”
‘So you go to a tantric teacher and say, “All these women and I am a man. I don’t know how to relate.” And she says, “How wonderful you are, beautiful Daka, you are so useful to us practitioners helping us to raise our kundalini energy. How blessed you are to be a male, to benefit female practitioners on their path to enlightenment.”
It was outrageous but delivered in such a charming way that everyone, including the Dalai Lama, laughed. ‘Now you have given me another angle on the matter,’ he said. In effect Sylvia Wetzel had voiced what millions of women down the centuries had felt. In spite of the mirth, the dam holding back more than 2,500 years of spiritual sexism and pent-up female resentment was beginning to burst. Others began to join in. A leading Buddhist teacher and author, American nun Thubten Chodron, told how the subtle prejudice she had met within institutions had undermined her confidence to the point that it was a serious hindrance on the path. ‘Even if our pain was acknowledged it would make us feel better,’ she declared.’’
Prof. Jan Willis
Janice Dean Willis, or Jan Willis is Professor of Religion at Wesleyan University, where she has taught since 1977; and the author of books on Tibetan Buddhism. She has been called influential by Time Magazine, Newsweek (cover story), and Ebony Magazine. Aetna Inc.’s 2011 African American History Calendar features professor Willis as one of thirteen distinguished leaders of faith-based health initiatives in the United States.
She is the author of the following books:
Dreaming Me: An African American Woman’s Spiritual Journey. New York: Riverhead Books, 2001.
The Diamond Light: An Introduction to Tibetan Buddhist Meditation. New York: Simon & Schuster, 1972.
On Knowing Reality: The Tattvartha Chapter of Asanga’s Bodhisattvabhumi. Columbia UP, 1979.
Enlightened Beings: Life Stories from the Ganden Oral Tradition. Wisdom Publications, 1995.
Feminine Ground: Essays on Women and Tibet. (Editor, and contributor of two of six, essays) Ithaca, NY: Snow Lion, 1989
This post is to announce and introduce the first publication and printing of the English-language translation of an important Jonang and Kālacakra instruction text on the Kālacakra Common Preliminaries section of , The Chariot that Transports to the Four Kāyas, (longer title Stages of Meditation that Accomplish the Excellent Path of the Six-Branch Yogas of the Completion Stage of Glorious Kalacakra) by Tibetan Buddhist master, Thubten Bamda Gelek Gyatso.
Translation and Publication
The translation of this text was commenced in March 2017, at the request of Chokyi Nangwa Rinpoche, a Jonang lama in exile. During that time I spent several months with Rinpoche alone going over the meaning of this text, as well as the other major Kālacakra text, One Hundred Blazing Lights, by Jetsun Tāranātha (which will be published soon).
This new book, published this month by the Library of Tibetan Works and Archives, is translated and edited by myself and the print is sponsored by the Jonang Lama Yonten Gyaltso and Russian followers.
The only unpublished, translation I have seen on the Kālacakra Common Preliminaries was the short, root text by Jetsun Tāranātha called Seeing the Meaningful (mthong ba don ldan), translated by the late Edward Henning. Before Henning passed away he sent me his translation of this text and told me that the other two main texts on the Kālacakra practises, this one by Bamda Gelek Gyatso, and the heftier and more detailed commentary on ‘Seeing the Meaningful‘ by Tāranātha called One Hundred Blazing Lights, had yet to be translated.
The foreword for the book was provided by Dr. Cyrus Stearns, an eminent Tibetan Buddhist scholar and translator, an expert on the life, philosophy and history of Jonang masters, particularly that of Kunkhyen Dolpopa, one of the main founders and lineage holders of Jonang. Stearns explained to me that he had previously done a draft translation of the Seeing the Meaningful, from teachings he had received on the Kālacakra Preliminaries and Six Yogas in the late 1980s. He stated that was was able to study that text in Nepal with his teacher, Chogye Trichen Rinpoche, and translated it orally three times when he taught the entire work in Nepal, Borneo, and the U.S. He explained that text, and the One Hundred Blazing Lights supplementary commentary, ‘are two of the most amazing works I’ve ever studied’. Stearns says of this new book:
…students who wish to practice these profound instructions finally have a reliable source in English. Felipe Zabala’s graphic illustrations of the Kalacakra worldy cosmos are also a beautiful addition to the work. Adele Tomlin’s fine translation of Bamda Gelek’s work will be of great benefit to anyone who studies and practises these teachings.
Bamda Gelek Gyatso
The book, The Chariot that Transports to the Kingdom of the Four Kayas, contains a short biography of Bamda Gelek Gyatso, pulled together from primary and secondary sources, including the excellent paper, A Late Proponent of the Jo nang gZhan stong Doctrine: Ngag dbang tshogs gnyis rgya mtsho (1880–1940) by Dr. Fillipo Brambilla (University of Vienna) and the Treasury of Lives biography on Bamda Gelek, including some sections I translated from the Tibetan sources. What is clear from these sources is that Bamda Gelek Gyatso was most certainly a ‘Rime’ (non-sectarian) master. He was not only an expert scholar learned in all the main Tibetan Buddhist traditions, of Nyingma, Kagyu, Sakya and Gelug (as well as Jonang) but he was a master-practitioner of Naropa’s Six Yogas, Dzogchen and Kalacakra. He was considered to be a major tulku within the Gelugpa lineage too. As is detailed in the introduction to the book, Bamda Gelek, wrote it towards the end of his life. He refers to Tāranātha’s texts in it as well.
Bamda Gelek’s text itself is an accessible, instruction manual (‘khrid yig) on the seven preliminary practises (five common and two uncommon) that lead up to the six Vajra-Yogas (completion stage). The five common preliminaries being Refuge, Bodhicitta, One-Hundred Syllable mantra, Mandala Offering, Guru Yoga. They are similar to the preliminaries in other lineages and traditions but also differ in the visualisations and other aspects.
The history, origin and philosophy of the six Vajra-Yogas of Kālacakra and the Preliminaries is explained more in Tāranātha’s One Hundred Blazing Lights. Tāranātha explains there are seventeen lineages that came from India to Tibet, an excerpt from that text on those seventeen lineages has been already given on this website here.
The translation of the text itself, is not based on a critical edition and has not been treated in a scholarly way, albeit there are footnotes and annotations where necessary.
I also commissioned some new graphic designs from Felipe Zabala (who very kindly provided his service for free) using line drawings I produced of the descriptions of the Kālacakra Cosmos in the Mandala Offering practise. I hope these will be of benefit in visually making sense of the detailed descriptions of the Cosmos given by Bamda Gelek Gyatso and Tāranātha , and thus make it easier for practitioners to meditate on.
I apologise for any errors in the book that are mine and hope that this publication will be the start of more publications and translations on Kālacakra and that the teachings and practise of Kālacakra will flourish and survive.
Copies of the book are available for purchase (all profit/money goes directly to the LTWA, I receive no royalties or profit from the publication or sales), on the condition that one has received a Kalacakra empowerment, and should be read with the guidance of a qualified lama or teacher. They can be purchased from the LTWA, Dharamsala or from myself, please contact here if you need copies.
Copyright laws apply and any public use, reproduction or translations of the book/translation must have the specific permission of the translator/copyright holder.