The technical Tibetan term "zhentong" (gzhan stong, often mis-phoneticized "shentong") suggests a particular view of reality, one that can be misconstrued due to the word itself. To give a simple gloss of the term, "zhentong" is: that which is empty (stong) of the other (gzhan). The word is often translated into English as "other-emptiness," begging the question: "Is there an 'other' emptiness?" That is, an emptiness other than the one we all know and love?

To begin, the term "zhentong" was coined by the 14th century Kalachakra master and Jonangpa scholar, Dolpopa Sherab Gyaltsen who employed it to contextualize his understanding of the different descriptions of relative and ultimate reality as he read them within the sutras, tantras, and their Indian commentaries. Though it was most likely originally intended to signify some of the underlying tensions and paradoxes that he found within this Mahayana Buddhist literature, the word itself has come to be a signature of the view he articulated.

Though the story of the mythic land Shambhala as related from the Kalachakra Tantra is well known, I thought to recount a portion of the legend here. What follows is an edited excerpt taken from my translation of the introduction to the Kalachakra empowerment, as it was conferred in Italy a few weeks ago.^[1]

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Bestowal of the Kalachakra:

The Buddha Shakyamuni taught this [Kalachakra] system on the 15th day of the black-star month [2nd month according to Kalachakra astrology] at the great and glorious Danyakataka Stupa in South India. At that time, he was surrounded by an unfathomable retinue of Buddhas, bodhisattvas, dakas and dakinis, the 12 great gods and other gods, as well as countless assemblies of naga serpents, yasksha spirits and elemental spirits.

In preparation for the upcoming Kalachakra retreat in Italy with Khenpo Sherab Rinpoche, I thought to revisit some of the central themes on Jonang Kalachakra practice that have inspired many of my conversations with friends and inquirers on the subject. Though much of this can be found in my outline of the practice curriculum, it may be helpful to discuss this again here.^[1]

To begin, its important to distinguish what are "ngondro" (sngon 'gro) or the preliminary practices in the Jonang Kalachakra practice tradition, and what are "ngozhi" (dngos gzhi) or the primary practices. Although this is a division that is found among the Tibetan tantric traditions in general, it takes on a slightly different structure here.

Throughout my readings on the Jonangpa in English, I've noticed the (all too) common attribution of either Yumo Mikyo Dorje or Dolpopa Sherab Gyaltsen as the "founder" of the Jonang tradition.^[1] Though Yumowa was a major figure in the transmission of the Dro Kalachakra lineage as it was received by the Jonangpa, and was a prominent forefather of the tradition, its unlikely that he even heard the word "Jonangpa" in his lifetime.

Kunpangpa

The term was coined during the time of Kungpang Thukje Tsondru (1243-1313), ^[2] the master who later inherited the Dro Kalachakra lineage as it was transmitted through Yumowa, and the first in the lineage to settle in the valley named "Jomonang." He was the 1st Jonangpa.

To inaugurate this Jonangpa blog, I thought it might be helpful to provide historical context for some of the socio-cultural and religious forces that eventually led to the founding of the Jonang as a distinct tradition of Buddhism in Tibet. What follows is an abbreviated outline of the early history of Tibetan Buddhism, highlighting some of the major figures and events that preceded the commencement of the Jonangpa.

A Chronology of Tibetan Buddhism^[1]

• c. 779 Emperor Tri Song Detsen establishes Samye, the first major monastery in South Central Tibet, beginning the "early dissemination" (snga dar) of the Buddha's teachings in Tibet and what later becomes referred to as Nyingma or "Ancient" tradition; Tibetan empire reigns Dunhuang in northern China; the Chinese Chan master Moheyan and the Indian philosopher Kamalashila are invited to debate at Samye Monastery in order to resolve the tensions between which system of Buddhism to adopt in Tibet