Tārāyogīni Tantra & Practice

This post is titled, The Transmission of the Tantra and Practices of Tārāyogīni ( Sgrol ma rnal 'byor ma ): A Little-Known Jonang Specialty . By Thomas Roth, a contributing author to the Jonangpa blog.

jf_tarayogini_01.jpg Tarayogini Tarayogini

The Jonang tradition was and is well-known for holding and continuing to propagate several unique transmissions, such as various strands of Kālachakra transmissions and various traditions of its six-limbed vajrayoga; the Mahāsṃavāra Kālachakra, the view of emptiness based upon the insights and explications of Dolpopa Sherab Gyaltsen (1292-1361) known as zhentong ( gzhan stong ) and others. Among these unique transmissions is one that is almost completely unknown outside of the Jonang tradition, and apparently not very widely practiced within it either, despite the fact that it seemingly was of rather great importance to the great Tāranātha (1575-1635) and that the great 19th century Rimé master Jamgon Kongtrul (1813-1899) regarded it highly, and he wrote about it and practiced it himself.

What Is / Isn't Rangtong?

Dolpopa, like many great Tibetan scholars, was interested in making distinctions. Within his writings, we find several terse compositions that employ rich Buddhist lingo in order to succinctly and deliberately analyze critical subjects such as emptiness, existence, consciousness, and the wholeness of buddhahood.

What strikes me about these writings is that they are so unambiguous. Its as if Dolpopa knew there would be speculation, and he didn't want to leave his words too open to interpretation from others.

Having mentioned rangtong in contrast with zhentong in an earlier post, I wanted to step aside and let a work by Dolpopa speak for itself. [1] What follows is my translation of an excerpt from a short text by Dolpopa that defines rangtong ― denoting what it is and what it isn't in mutually exclusive terms ― called, Seizing the Crucial Point ,