Michael Sheehy at the 2019 Tathāgatagarbha Symposium

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Michael Sheehy at the 2019 Tathāgatagarbha Symposium
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Michael Sheehy explores the “images of emptiness” or expressions of emptiness in the Kālacakra Tantra. He discusses how these were interpreted by Dolpopa Sherab Gyaltsen (1292-1361) and his immediate disciples to be direct expressions of tathāgatagarbha.

Abstract from the Author

Tantric Zhentong Visions of Tathāgatagarbha in Tibetan Kālacakra Yoga Manuals
This paper investigates the concept of śūnyatā-bimba (stong gzugs), “images of emptiness” or expressions of emptiness in the Kālacakra Tantra, and gives attention to how this phenomenon was interpreted by the Tibetan Kālacakra master Dol po pa Shes rab rgyal mtshan (1292-1361) and his immediate disciples to be direct expressions of tathāgatagarbha. We are interested in the tantric epistemology of these “images of emptiness,” textual connections to tathāgatagarbha, and correlative contemplative experiences that are described within Tibetan meditation manuals on the Kālacakra sixfold yoga. As we find in Dol po pa’s writings, as well as by later Jonang authors, these expressions of tathāgatagarbha are observable and experiential, and come about through the careful execution of the yogic procedures explicated in the vajrayoga practice of the Kālacakra. We explore the process of how these expressions are said to be experienced through the precise process of withdrawing one’s sense faculties from mundane stimuli, hence rescinding one’s involvement with objectification through a threefold practice of isolating the body, voice, and mind (dben pa gsum), and how this results in the philosophical and contemplative visions of tantric zhentong (sngags gi gzhan stong). To contextualize Dol po pa’s claims, we analyze passages from early meditation procedural manuals on the sixfold yoga practices composed by two of his closest disciples, Phyogs las rnam rgyal (1306-1386) and Lo tsā ba Blo gros dpal (1313-1391), interlinear commentarial writings on the Kālacakra Tantra, prescriptive guidebooks about remedying blockages to meditative realization, and autobiographical accounts of yogins to better understand the phenomenon of these expressions of tathāgatagarbha and their categorical construction as contemplative experience within Tibetan literature. In so doing, we analyze Buddhist doctrinal relationships of emptiness and tathāgatagarbha, and probe the epistemological nature of these expressions to be nature-born experiences, external referents, visionary “images of buddhas,” and/or intentional objects of meditation.

Sources Mentioned

Text
Maitreya, Asaṅga: Ratnagotravibhāga Mahāyānottaratantraśāstra
The Ratnagotravibhāga, commonly known as the Uttaratantra, or Gyu Lama in Tibetan, is one of the main Indian scriptural sources for buddha-nature theory. It was likely composed during the fifth century, by whom we do not know. Comprised of verses interspersed with prose commentary, it systematizes the buddha-nature teachings that were circulating in multiple sūtras such as the Tathāgatagarbhasūtra, the Mahāparinirvāṇasūtra, and the Śrīmaladevisūtra. The Tibetan tradition attributes the verses to the Bodhisattva Maitreya and the commentary to Asaṅga, and treats the two as separate texts, although this division is not attested to in surviving Indian versions. The Chinese tradition attributes the text to *Sāramati (娑囉末底), but the translation itself does not include the name of the author, and the matter remains unsettled. It was translated into Chinese in the early sixth century by Ratnamati and first translated into Tibetan by Atiśa, although this text is not known to survive. Ngok Loden Sherab translated it a second time based on teachings from the Kashmiri Pandita Sajjana, and theirs remains the standard translation. It has been translated into English several times, and recently into French. See the Ratnagotravibhāgavyākhyā, read more about the Ratnagotravibhāga, or take a look at the most complete English translation in When the Clouds Part by Karl Brunnholzl.
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Kalkī Śrī Puṇḍarīka: Vimalaprabhā
A crucial commentary to the Kālacakra Tantra purported to have been written by Kalkī Śrī Puṇḍarīka, the fabled Second King of Shambhala also known as Kulika Puṇḍarīka, though in the Tibetan tradition the work is sometimes attributed to the Bodhisattva Avalokiteśvara whom Puṇḍarīka was considered to be an emanation of. In the Tibetan tradition it is counted among the Three Cycles of Bodhisattva Commentaries (Sems 'grel skor gsum), which are a trilogy of canonical commentaries attributed to the transcendent Bodhisattvas Vajrapaṇi, Vajragarbha, and Avalokiteśvara on the Cakrasamvara, Hevajra, and Kālacakra Tantras, respectively.
Text
Mahāparinirvāṇasūtra
The Mahāparinirvāṇasūtra is one of the main scriptural sources for buddha-nature in China and Tibet. Set around the time of Buddha's passing or Mahāparinirvāṇa, the sūtra contains teachings on buddha-nature equating it with the dharmakāya—that is, the complete enlightenment of a buddha. It also asserts that all sentient beings possess this nature as the buddhadhātu, or buddha-element, which thus acts as a cause, seed, or potential for all beings to attain enlightenment. Furthermore, the sūtra includes some salient features related to this concept, such as the single vehicle and the notion that the dharmakāya is endowed with the four pāramitās of permanence, bliss, purity, and a self. It may be noted that there are three different texts with similar titles in the Chinese and Tibetan canons. Of the three Tibetan texts with Mahāparinirvāṇa in their title, a short one (Derge Kanjur, No. 121) called Āryamahāparinirvāṇasūtra contains prophecies of events in the centuries after the Buddha's Mahāparinirvāṇa but has nothing on buddha-nature. Thus, this is not the Mahāparinirvāṇāsūtra which is considered as a Tathāgatagarbhasūtra. The two which deal with buddha-nature are Mahāyānasūtras and contain detailed accounts of the final teachings of the Buddha. The first sūtra, the longer one covering two volumes of Derge Kanjur (mdo sde Nya and Ta) is a translation from Chinese while the second one is a translation from Sanskrit. They appear to be two different recensions of the same original sūtra as they have similar titles and overlapping content. However, the one translated from Chinese is much longer and also contains information on the events after the Buddha entered Mahāparinirvāṇa.
Text
Dölpopa Sherab Gyaltsen: Mountain Dharma: An Ocean of Definitive Meaning
Dolpopa's seminal work considered to be the most definitive philosophical treatise of the Jonang tradition. It became famous as the crucial source for the presentation of his view of other-emptiness (zhentong).
WIKIPEDIA
Kālacakra Tantra
The Kālachakra (Sanskrit: कालचक्र, Tibetan: དུས་ཀྱི་འཁོར་ལོ།) is a term used in Vajrayana Buddhism that means "wheel(s) of time". Kālacakra refers both to a patron Tantric deity or yidam (Wylie: yi dam) of Vajrayana Buddhism and to the philosophies and meditation practices contained within the Kālacakra Tantra and its many commentaries.
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84000
Sekoddeśa
Summary of Empowerment: Degé Kangyur, vol. 77 (rgyud, ka), folios 14.a–21.a.
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ADARSHA
Kālacakramahāpāda: Pad ma can zhes bya ba'i dka' 'grel
Commentary on the Difficult Points of the Lotus Girl: Degé Tengyur, vol. 1350 (rgyud, na) 72b5-220a7
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BDRC
Yumo Mikyö Dorje: Gsal sgron skor bzhi
Cycle of the Four Illuminated Lamps. Treatises on the sadhana practice of the Kālacakra Tantra.
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BDRC
Dolpopa Sherab Gyaltsen: Bstan pa spyi 'grel
The General Commentary on the Doctrine
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BDRC
Nyawon Kunga Pal: 'Khrul 'joms dang bstan pa spyi 'grel gyi rnam bshad
Dispelling the Darkness of the Psyche by Illuminating the Intent, a commentary on Dolpopa's Bstan pa spyi 'grel.
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BDRC
Chokle Namgyal: Gzhi lam 'bras bu'i ngo sprod yang dag don gsal
Pointing Out the Ground, Path, and Fruition.
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People Mentioned

Dölpopa Sherab Gyaltsen
1292 ~ 1361
Chokle Namgyal
1306 ~ 1386
Jonang Lotsāwa Lodro Pal
1299 ~ 1354
Yönten Gyatso
Tāranātha
1575 ~ 1634
Kalkī Śrī Puṇḍarīka
176 BCE ~ 76 BCE
Kālacakrapāda
11th century
Kunpang Tukje Tsöndru
1243 ~ 1313
Yumo Mikyö Dorje
1038 ~ 1117
Nyawon Kunga Pal
1285 ~ 1379
Chomden Rikpai Raldri
1227 ~ 1305
Rendawa Zhönu Lodrö
1349 ~ 1412
Tsongkhapa
1357 ~ 1419

About the video

Featuring Michael Sheehy
Creator University of Vienna, Tsadra Foundation
Event Tathāgatagarbha Across Asia (19 July 2019, University of Vienna, Austria)
Related Website Buddha-Nature Project
Video Web Location Tathāgatagarbha Across Asia
Creation Date 19 July 2019
Citation Sheehy, Michael. "Tantric Zhentong Visions of Tathāgatagarbha in Tibetan Kālacakra Yoga Manuals." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 46:01. https://www.youtube.com/watch?v=Fm7z5pR1EGA.

śūnyatā - The state of being empty of an innate nature due to a lack of independently existing characteristics. Skt. शून्यता Tib. སྟོང་པ་ཉིད་ Ch. 空,空門

Kālacakra - Can refer to either the Kālacakra Tantra and its derivative texts or to the systematic tantric tradition based on these texts, as well as the deity Kālacakra upon which the associated practices are centered. Skt. कालचक्र Tib. དུས་ཀྱི་འཁོར་ལོ། Ch. 時輪

tantra - Tantra, when juxtaposed with Sūtra, generally refers to the scriptures and texts which discuss esoteric topics. While the term is used to refer to texts on other topics, it is mostly used to refer to the genre of scriptures and texts on themes and topics associated with Vajrayāna Buddhism. Skt. तन्त्र Tib. རྒྱུད། Ch. 密宗

tathāgatagarbha - Buddha-nature, literally the "womb/essence of those who have gone (to suchness)." Skt. तथागतगर्भ Tib. དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ Ch. 如来藏

gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

śūnyatā - The state of being empty of an innate nature due to a lack of independently existing characteristics. Skt. शून्यता Tib. སྟོང་པ་ཉིད་ Ch. 空,空門

Jonang - The Jonang tradition was established by Dölpopa Sherab Gyaltsen, a thirteenth-century Sakya monk famous for his Zhentong teachings. The Jonang teachings and monasteries were suppressed in Tibet in the seventeenth century but survived in Amdo. Tib. ཇོ་ནང་

gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་

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