Adele Tomlin
Independent scholar, writer and translator on Tibetan Buddhism and Vajrayana. Postgraduate degrees in Philosophy, King's College, University of London (thesis 'Definitions of Happiness') and in Tibetology from the University of Hamburg: "'Tāranātha on the Heart Sūtra as a Clear Teaching on ‘Empty-of-Other’ : A Study, Translation and Critical Edition of rJe-btsun Tāranātha’s Commentary: A Word-for-Word Commentary on the Heart of the Transcendent Perfection of Insight Sūtra (Sher phyin snying po’i mdo’i tshig ’grel)."
Book Publications:
-'Aesthetic Experience', eds. Shusterman and Tomlin (Routledge, 2007);
-'Tāranātha's Commentary on the Heart Sutra' (LTWA, 2017, with foreword by Prof. Matthew Kapstein);
-'The Chariot that Transports to the Four Kāyas' by Bamda Gelek Gyatso (LTWA, 2019, with foreword by Dr. Cyrus Stearns);
Founder and Director of first female-founded and led Dharma translations and research website, Dakini Translations and Publications (https://dakinitranslations.com). I have uploaded some articles from the website here.
Supervisors: Prof. Dorji Wangchuk
Book Publications:
-'Aesthetic Experience', eds. Shusterman and Tomlin (Routledge, 2007);
-'Tāranātha's Commentary on the Heart Sutra' (LTWA, 2017, with foreword by Prof. Matthew Kapstein);
-'The Chariot that Transports to the Four Kāyas' by Bamda Gelek Gyatso (LTWA, 2019, with foreword by Dr. Cyrus Stearns);
Founder and Director of first female-founded and led Dharma translations and research website, Dakini Translations and Publications (https://dakinitranslations.com). I have uploaded some articles from the website here.
Supervisors: Prof. Dorji Wangchuk
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Papers by Adele Tomlin
it is an overview and brief analysis of the contents of his works and the new website and translation. In this article, I discuss the following topics:
--Editions, Outline and Contents of the Works
--The new website
--My own previous research and translations connected to Tāranātha
--Other English-language research and translations on Tāranātha’s Works and Life
--Tāranātha’s life-stories and autobiographies
--Revival of Tāranātha's legacy after the 17th Century destruction and takeover of Tāranātha's monastery, texts and incarnation recognition by the 5th Dalai Lama/Gelugpa
I have been interested in the life and the works of Jetsun Tāranātha for several years now. Particularly, since I translated his Commentary on the Heart Sūtra as a postgraduate, and then studying and translating texts on the Kālacakra within the Jonang tradition (see here for works on Kālacakra, and here for Jetsun Tāranātha).
The main aim of the new solo project, which began last year, is to translate Tāranātha’s collected works outline into English and provide that as a website/free resource to the general public. The Collected Works is one of the biggest and influential in the Tibetan Buddhist canon from a single author, with 23 Volumes of around 370 texts (in the Dzamthang edition). The translation of this outline of the Collected Works will hopefully give people an introduction to the scope, depth and breadth of Tāranātha’s compositions, knowledge and practice, as well as his extremely significant status within Tibetan Buddhism.
As contemporary research is revealing, Tāranātha's life-story is inspiring indeed, for more on that see below. However, he also suffered significant repression during the violent takeover of Tibet by the 5th Dalai Lama/Gelug powers. For example, the Tagten Phuntsog Ling monastery was unlawfully confiscated and taken over by the Gelugpas, and Jonang texts sealed and banned from being disseminated and published. And as I recently wrote about here, Tāranātha's reincarnation recognition was taken over by the Dalai Lamas as the Jetsun Khalka Dampa lineage, a lineage that is not recognised by the Jonang lineage in Tibet and which they have no say or participation in. Thus it is hoped that this project also helps to restore and promote Tāranātha's life and works to their deserved place.
Of course the information about the works could be a lot more detailed. I haven't actually studied the vast majority of texts that are in the collected works, I have only looked at the outline, the titles and also some brief information that was given on the BDRC website where the collected works have been uploaded. Nonetheless, I hope that this first step in becoming more aware of the contents of the collected works will lead onto further activity and interest in Tāranātha's works. For other research and translations I have done on other Collected Works, such as Longchenpa and Gampopa, see here.
On the new website, where there are English translations of the texts I have provided information about that too. However, if people are aware of other translations that exist of some of these texts, then please do let me know. I would also like to give special thanks to fellow translator, Ives Waldo, for providing helpful feedback and suggestions on my draft translation of the outline (on my request), and to members of the Jonang community Great Middle Way Buddhist Association in the USA, for kindly acting as financial sponsors of the project.
The catalogue was produced with an extensive introduction to it, and an overview of contemporary research on it, which can be read here: https://dakinitranslations.com/2023/04/09/earrings-of-the-indian-mahasiddhas-the-7th-karmapas-astonishing-tibetan-buddhist-legacy-of-indian-mahamudra-texts/
Aside from being a foremost gender equality and female empowerment spokesperson in Tibetan Buddhism (see here), the 17th Karmapa is one of the world’s leading Tibetan Buddhist advocates of vegetarianism and animal rights for compassionate, environmental and ethical reasons. He has spoken on this topic many times (see here and here). In addition, as a young adult, despite having been brought up as a meat-eater in a nomadic family in Tibet, he later abandoned meat and expressly discouraged others from buying, making and eating meat.
I was personally present at the speech the 17th Karmapa gave at the Kagyu Monlam in 2007 in Bodh Gaya, India (for a the video, see here, for English translation see here), in which he forbade the buying, cooking and consumption of meat in Karma Kagyu Dharma centres and monasteries. He also quoted the 8th Karmapa, which he quotes again in these 2021 teachings, as saying that ‘If you eat meat, you are not a Kagyupa and are not my student.” It sent some shockwaves through the audience at his direct and forthright insistence that it was neither Buddhist, nor part of the Karma Kagyu tradition, to eat the flesh of animals deliberately killed for food.
Not so much is known about the previous Karmapas and their stance on meat-eating though. In fact, recent academic articles on the topic of vegetarianism in Tibet, past and present, have overlooked the strict vegetarian lifestyle and attitude of previous Karmapas. As the 17th Karmapa explained, vegetarianism is not some modern phenomenon among Tibet, previous Karmapas were also passionate advocates of abandoning eating the flesh of murdered animals. Below are some excerpts of what the 17th Karmapa taught about them (Days 13-16), in particular, from the 4th to the 10th Karmapas.
These teachings are remarkable in that they are the first time such a senior Tibetan Buddhist teacher and head of one of the four major lineages has given such detailed teachings on the history of Buddhist vegetarianism, but also the reasons for that strict vegetarianism. There are other teachers who have strongly emphasized the need for vegetarianism, such as Jadrel Rinpoche and but the 17th Karmapa is unique in being the head of a lineage to have done so.
CONTENTS
There are six chapters/sections in this edited publication.
INTRODUCTION 5
CHAPTER ONE: The Strict Vegetarianism of 8th Karmapa, “If you eat meat you are not Kagyupa or my student” 12
Introduction 12
4th Karmapa, Rolpe Dorje and the strict vegetarian rules of the Great Encampment 12
9th Karmapa’s text - The Great Rule Book for the Encampment: the Ornament of the World 13
Karma Chagme’s text - The Instructions of the Pandita Jamyang from the North : Meat: Distinguishing what is Allowed and What is Prohibited 14
Liberation-stories on 4th Karmapa composed by his students 17
Meat-eating, slaughter and butchery forbidden and punishable by expulsion, even during festive or special occasions 17
8th Karmapa’s strict vegetarianism 19
Text by 5th Zhamarpa – ‘Letter to my Defenceless Mothers‘ 21
Meat forbidden from being included in Gutor or Mahakala rituals 22
Meat is one of the eight impure things that must be abandoned by monastics 22
ENDNOTES 23
CHAPTER TWO: RULES OF BUDDHIST CONDUCT (VINAYA) ON EATING MEAT: the Vinaya rules on ‘offered’ meat and the three ‘tests’ of impurity 24
Introduction 24
Vinaya Rules relating to eating meat 25
Begging for alms – monastics have to accept whatever is offered to them 26
Forbidden meats even if offered 27
Three ‘tests’ of purity for offered meat 28
Karma Kagyu sources on eating meat – 8th and 9th Karmapas 28
When Buddha was served a meal of meat – 4th Century text on origin of the three ‘tests’ of purity meat rule 30
Mūlasarvāstivāda Vinaya 33
Tāmraśāṭīya Pali Vinaya 34
Sarvāstivāda Vinaya 36
Dharmaguptaka Vinaya 39
Mahīśāsaka Vinaya 40
Mahāsāṃghika Vinaya 40
Summary of the Vinaya traditions 41
“It is childish to think Buddha said we can eat meat” 43
The Buddha’s alms bowl 44
FURTHER READING 46
ENDNOTES 47
CHAPTER THREE: COMPASSION NOT COMPETITION: THE MAHAYANA VIEW ON EATING ANIMALS. 50
The Mahayana and Buddha-Nature View of Eating Meat 51
Devadatta’s competitive jealousy and impure motivation for stricter vegetarian rules 52
The Five Austerities of Devadatta 54
The Buddha’s vegetarian students, Mahākāśyapa and Bakula: different motivations and conduct 55
The ‘Buddha-Nature’ Sutras: all beings like our parents and their inherent Buddha Nature 60
Pointless doubts regarding the growing of plant crops that unintentionally kills beings 63
The spread of Chinese vegetarianism and Emperor Wu 64
Vegetarianism in Tibet 65
FURTHER READING 67
ENDNOTES 67
CHAPTER FOUR: JE MILAREPA’S SONG ON THE SUFFERING OF ANIMALS FOR THE EVIL ‘CUSTOM’ OF MEAT-EATING 72
Milarepa’s sorrowful song to Rechungpa 73
Tibetan text with phonetics 77
FURTHER READING 79
CHAPTER FIVE: UNBEARABLE GRIEF LIKE EATING THE FLESH OF ONE’S OWN CHILD 80
Jamgon Kongtrul’s Vegetarian Aspiration 81
Butchers set up shop next to monasteries for monastic meat-eaters 83
17th Karmapa’s decision to become vegetarian 85
Drugpa Kunley’s tale of the parents who were forced to eat their dead son’s flesh 88
Having compassion and kindness is more important than scripture, rules and logic 90
FURTHER READING 91
ENDNOTES 92
CHAPTER SIX: NGORCHEN KUNGA ZANGPO AND THE ‘SINGLE-SITTING’ VEGETARIAN PRACTICE 94
Introduction 95
Ngorchen’s strict vegetarianism and the ‘Single-sitting’ vegetarian practice 96
Monastic ordination and the Vinaya lineage of Śākyaśrībhadra 101
Śākyaśrībhadra (1127- 1225) – Kālacakra lineage holder and bestower of four transmissions in Tibet 104
The Four Monastic Communities (Joden Tshogpa Zhi) 107
The Gedun Gangpa community, the 8th Gedun Gangpa abbott Jonang Tselmin Zangpo’s ordination of the 5th and 6th Karmapas 109
3rd, 4th and 8th Karmapa’s monastic ordinations from Gedun Gangpa Abbots 112
The Zhamarpa incarnations and Gedun Gangpa ordination 118
Use of meat during Ganachakra 119
FURTHER READING 120
ENDNOTES 121
“My female messengers are everywhere;
They bestow all the spiritual attainments
By gazing, touching, kissing, and embracing.
The most excellent place for yogis is
Wherever there is a gathering of yoginis;
There all the magical powers will be attained
By all those blissful ones.” -Cakrasaṁvaratantra:
“64. As The Great Tantra of the Primordial Buddha
emphatically forbids it,
those observing celibacy should never
receive the secret and wisdom empowerments.
65. If those practicing celibacy and asceticism
were to receive those empowerments,
they would be obliged to practice what is forbidden,
and their vows of austerity would thus deteriorate.”
--Atiśa, Lamp for the Path to Enlightenment
“In the manner of [extracting] copper from copper ore and then preparing with it the elixir that transforms poor metals into gold, if the personal liberation vows are imbued with the awakening mind which is the distinguishing feature of the Mahayana, [they become Mahayana] vows, and if accompanied by the special skill in means and wisdom, they become Secret Mantra vows. Thus, one essence changes into the next.”
--Jamgon Kongtrul Lodro Thaye in Treasury of Knowledge
These days with all the Tibetan Buddhist teacher sex scandals, most of which involve monks (or those dressed like monks), some might start to question whether or not the reason for these scandals is due to the still ‘grey area’ which appear to allows monks (even fully ordained ones) to take consorts/karmamudrā in Vajrayāna practice.
Yet, the Indian mahāsiddhas who transmitted the Tantras/Vajrayāna practices into Tibet, were all generally lay people, or yogis and yoginis. Some of them had been monastics who were either thrown out of the monasteries for their unconventional conduct, or left of their own free will, sometimes after having been told to do so by ḍākinīs or female teachers, more on that later.
The opening quote here is from the famous 10th Century Indian Buddhist master, Atiśa (982-1054). He says that monastics cannot take the second or third empowerments in Vajrayāna initiations, and that monastics cannot practice with consorts and thus do the higher practices of Vajrayāna completion stage.
This paper aims to give an overview and compilation of research on this topic, together with my own view about the (until recently) invisibility of women’s voices and experiences in the literature and scholarship available on this serious issue for the Buddhist community, by considering the following questions:
• Are the Vinaya rules and four defeats, as directly taught by Shakyamuni Buddha, compatible with Karmamudra and Vajrayāna practice?
• Why are monastics engaging in Vajrayāna practice if they are forbidden from taking two out of the four empowerments?
• It is possible to be a celibate monk (or layperson) and practice Karmamudra with a consort?
• Do the Vinaya rules and Vajrayāna precepts fit well with each other? When the vows do not fit well, which set of vows takes priority/superiority? Are the Vajrayāna vows and precepts superior to the Vinaya precepts?
First, I will give a little introductory background on the Vinaya rules, the four defeats, the fundamental difference in vows between monastics and laypeople, and the non-monastic and female roots of tantric Vajrayāna practice.
Second, I consider the ‘monastic takeover’ of tantric practice beginning around the 10th century in Tibet, with the Kadampa (and later) Gelug forefather, Atiśa. Also, with the 11/12th Century Karma Kagyu forefather, Je Gampopa Sonam Rinchen who remained a monastic and attempted to combine Sūtric and Tantric practice and philosophy into one. Then, with individuals such as Je Tsongkhapa (1357-1419) and the advent of the Gelug political and spiritual domination of Tibet, when the monastic takeover of not only political power but also Vajrayāna practice in Tibet was accomplished.
Third, I consider the invisible ‘female voice’ in Tibetan Buddhist literature and scholarship (in the past and present) and how, with a few, rare recent exceptions recently, such as Sera Khandro and June Campbell, little evidence or emphasis is placed on the female consorts/women and their personal experience of being the mudra/consort of monastics.
Finally, I conclude that there was always a ‘tension’ between Vinaya and Vajrayāna practice and vows, and that the tantras (especially the consort practice) was neither originally transmitted by, nor intended to be practiced by monastics and should be abandoned. In particular, in the 21st Century with women’s voices and lives being acknowledged as valuable and equal to that of men, the confusion and harm such secret ‘partnerships’ of women with monks cause, are damaging to all concerned and seemingly of no real benefit to the reputation of Vajrayāna and Tibetan Buddhism either.
N.B A shortened version of this paper was presented at the 4th Vajrayana Conference in Thimpu, Bhutan in 2022. However, as neither the video nor paper has been released or published by the organisers, with no acknowledgement or explanation given, I have decided to publish it here.
In my previous articles about Milarepa’s female students, and Marpa’s wife Dagmema, I revealed some sections of this major artwork I commissioned in early 2022 by a talented Tibetan thangka artist (who prefers to remain anonymous). The reason behind this commission was the observation that in almost all the Kagyu (and in other major lineages) refuge tree diagrams and images, very few, if any depicted important women in the lives of the men depicted. It is only really in the Nyingma tradition perhaps with famous women such as Yeshe Tsogyel, Mandarava and some of the important treasure-revealers that women have been visually represented. Despite the 17th Karmapa’s ground-breaking (and unparalleled) activities for nuns and female practitioners in the Kagyu (see here), the visual depictions remain the same. Yet, as I spoke about in my paper, Going Back to the Female Roots of Vajrayana, at the 4th Vajrayana ‘Modernity in Buddhism’ 2022 conference in Bhutan, within ancient Indian Buddhism, laywomen as gurus, lineage holders and students were a fundamental part of the very ‘roots’ of tantric practice and initiations.
Frustrated with the ‘invisible women’ phenomenon, I decided to ‘put my money where my mouth is’ and commission a visual representation of the Kagyu ‘foremothers’ women who had played an important role in these mahasiddha’s lives. And they certainly must have been important if they had been mentioned by the men (as in Milarepa’s Songs), as the paucity of historical and biographical texts on women by the predominantly male authorship are few and far between. In particular, even though I take issue with Miranda Shaw’s depictions of women in her book Passionate Enlightenment, I am grateful for her ground-breaking and inspiring work on this topic and quote her in this piece here.
As with all Dharma activities, there have been major obstacles. Sadly, the commissioned artwork is still not complete in terms of being painted. The artist told me he had to stop working on it because he had other commissions to work on that were paying more. Nonetheless, this work that has been done is still valuable and beautiful, and I wanted to share this work with people now, not only because I think it is visually stunning but also because it is part of a more general project, to not only amplify women’s stories and voices, but also to make them more visible too. When the artwork is complete I will create a website platform specifically for it.
In the meantime, while men (and women) talk about female equality and empowerment, and yet still pray to and pay respects to male lineages masters only, ignoring the contributions of female lineage holders and realised siddhas to that lineage, then it is ‘all words and no action’. It is only when we see other women, in whatever religion or society, verbally and visually represented in images, praises and supplications on par with men that we might see real progress, respect and acknowledgement for those women, and women in general.
"Thus, I have heard-at one time the Buddha stayed in the vagina of the adamantine woman, who is the essence of the body, speech, and mind of all buddhas."-Shakyamuni Buddha[1] "Wherever in the world a female body is seen, That should be recognized as my holy body."-Vajrayoginī , in Caṇḍamahāroṣaṇa Tantra
Today, on one of the most sacred days of the Buddhist calendar, Vesak Day (Saga Dawa, Buddha Jayanti), a time when followers remember the enlightenment of Shakyamuni Buddha, I share a new research article on the fully enlightened goddess, Vajrayoginī and how remembering her forms, words and male consort, might help bring us all back to a balance and respect for the sacred feminine as embodied in all women, in all their forms and guises.
'Scarlet woman' archetype as source of forbidden desire and temptation
and wild, promiscuous female sexuality
The Oxford English dictionary defines the phrase, ‘scarlet woman’, as a woman who is notorious for having many casual sexual encounters or relationships, a sexually promiscuous woman, or a woman who commits adultery, a hidden/secret woman. Desired by many, yet at the same time frowned upon as morally subversive and a dangerous ‘femme fatale’, the scarlet woman also symbolizes the ‘whore’ of the Freudian virgin-whore complex[4] that afflicts those in patriarchal cultures and religions. It is no coincidence that many fully enlightened female deities in Vajrayana Buddhism are bright, scarlet red. Red being the colour of magnetizing, blood and fiery heat, they are fully enlightened female forms representing the energy of lust, love, sex, desire, female power, magnetism, and the inner heat fire of passion and wrath. Vajrayoginī, a prime example of such a ‘scarlet woman’, in all her forms, is venerated and worshipped for her mandala of beauty, power and bliss, which are represented in monasteries and temples all over India, Nepal, Tibet and Bhutan.
However, we also live in times when violence, humiliation and degradation against women is commonplace, and often used as entertainment. Gender inequality is still rampant in most cultures and races. Even though, respect and veneration for women is still publicly advocated as a necessity in most religious cultures and traditions, still the majority of those traditions maintain and promote men in positions of influence, power and visibility.
Even within a goddess-worshipping culture such as Vajrayana/Tantric Buddhism, females have often been publicly and privately degraded as a group, and as individual practitioners/consorts. Yeshe Tsogyel’s gang-rape being a clear example. The last thirty years has seen increasing public exposure and censure of serious downfalls and transgressions by senior male teachers against females, and the trauma and harm it causes people within those communities[5], of which I recently wrote about my first-hand experience here[6].
In the first section, I consider the pervasive spread and influence of male monastic culture and privilege, with its emphasis on (often forced) celibacy, ‘taught’ aversion to female bodies and sexuality and its oppressive and misogynist effect on the treatment and perception of females by male practitioners (monastic and lay) as human beings, nuns, consorts[7], spiritual teachers[8] and even as a deity in yab-yum union. Citing the severe and catastrophic consequences of disrespecting women, as embodied by the male consort of Vajrayoginī , Caṇḍa¬mahā¬roṣaṇa, this is followed by an overview of the invisibility of female incarnation lineages in Tibet, yet the undeniable presence of ‘mother’ teachers of the founding fathers[9], and female lineage founders such as Jomo Menmo and Princess Lakṣmīṅkarā.
In the second section, in order to address this ‘mistaken’ yet often unconscious, ‘inferior’ perception of the ‘female’, I consider the visceral example of two forms of Vajrayoginī : one with severed head, bringing to the forefront, ‘mother’ lineage holders such as Lakṣmīṅkarā. The other, Vajrayoginī as the female-centred deity, in reversed yum-yab with male consort, highlighting and reversing unconscious male-centric, sexist perceptions of consorts and deity visualization. It is hoped that citing these examples helps to re-balance and re-store the perception of the full and sacred equality of the female, as human, consort, teacher, lineage holder and deity.
The invisibility, or overlooking and diminishing, of women’s contributions socially, culturally and spiritually, is nothing new. In that respect Tibetan Buddhist culture is no different from other patriarchal religious cultures. However, with an increase in the equality and empowerment of women globally refusing to tolerate bias, inequality, sexism, manipulation, sexual objectification and so on, a fresh and powerful voice is becoming more prominent in Tibetan Buddhist scholarship and practice: that of females. As Miranda Shaw points out in Passionate Enlightenment (1994), well-known male figures, such as Saraha, Tilopa and so on, recur in the sectarian annals, religious biographies, and historical works of India and Tibet as the founders of Vajrayana (or Secret Mantra) Buddhism, while the names of equally glorious foremothers and lineage founders ‘do not shine with the same lustre as those of their male counterparts and in some cases have nearly been forgotten altogether-save for sufficient evidence for a historian to rediscover them.’ [5] Even when the woman is named as a lineage holder, her voice is all too often hijacked my male scholars and interpreters, who in subtle (and not so subtle ways) diminish her, as I wrote about here recently in relation to the Jonang Zhentong lineage holder, Kunga Trinley Wangmo.
Thus, this article picks up on Shaw’s assertion, and goes further by considering in more detail the ‘belittling’ of women, in relation to these two important female teachers in Saraha’s life. This is done by considering and re-visiting the varying narratives of these two female teachers within the original Tibetan sources, in particular those of Tāranātha, Karma Trinleypa and Tsuglag Trengwa (all men). My former postgraduate supervisor, continually stressed the importance of having primary Indic or Tibetan sources when doing research on such topics. In that respect, although Shaw’s work can clearly be critiqued, for not citing the original Tibetan sources she relies on (and even misrepresenting what Tāranātha says), her work is still valuable and ground-breaking with pertinent questions and information for future research and analysis.
Almost all the current translation and scholarship on Saraha's life, is written by men (see Bibliography). The most recent academic work on Saraha’s life is Kurtis Schaeffer’s Dreaming the Great Brahmin, Tibetan Traditions of the Poet Saint Saraha (2005). Although Schaeffer is the first to offer a more detailed and sourced analysis than Shaw (on the lives and roles of the two women), he does not consider Shaw’s earlier contention that the role of these women have been undervalued, and simply presents the varying accounts of the women in the Tibetan sources. Other books recently published on Saraha hardly even mention the women, if at all [6].
The first section of this essay deals with the main textual sources on Saraha’s life. The second section addresses the varying accounts of the two female teachers’ lives found within those sources. Finally, I share some brief conclusions, in accordance with Shaw’s hypothesis that female contributions in Vajrayana Buddhism has been undervalued, concluding that even with the varying accounts of the Tibetan sources on Saraha’s life, it is clear that both women were realized teachers (or Ḍākinīs) in their own right and that contemporary translation, language choice and visual depiction of these women[7] has further exacerbated this ‘de-naming’ and ‘belittlement’. Moreover, one could even go so far as to say that the two women were ultimately the originators (or muses) of Saraha's famous Doha Songs, to convince his detractors and critics of his full awakening they had brought about.
This is the first published article (by a woman) that considers in more detail the undervaluing of the lives and import of the female teachers of Saraha, by looking at current work on Saraha, and their original Tibetan sources. It is by no means exhaustive, but I hope it is a start in raising more awareness outside of the academic sphere, yet with textual sourcing and analysis, on the lives and contributions of overlooked or undervalued women/lineages. Such women, past and present, need to be restored to their rightful position as female lineage founders and mother teachers of Secret Mantra and Vajrayana. It is only when women are restored to their valuable and crucial role in these practices and lineages, as realized teachers and practitioners, that the power can be reclaimed (and thus re-balanced) from the current imbalance wielded by sexist (and often misogynist) male, patriarchal religious cultures and institutions.
Music? Poison Arrow by ABC. I dedicate this to all the ignored, overlooked, undervalued and 'de-named' female teachers, practitioners, translators, consorts, wives and mothers.
Written by Adele Tomlin, 4th June 2021. Originally published at: https://dakinitranslations.com/2021/06/05/unsung-heroines-mother-gurus-of-mahamudra-and-sarahas-songs-the-arrow-maker-and-radish-curry-cook/
"Because of my lowly status and state of poverty, I was reviled and abused by practically everyone. So-although I had the capacity to reveal profound earth treasures due to not having the appropriate companions, dharma holders, and the like, this didn't happen."-Sera Khandro in her autobiography "Excellent Path of Devotion'
"Did Drugpa Kunley (or Gendun Chophel) never meet, or come across women who were intellectual, talented, brainy, sexy and beautiful in other ways than mere physical sexual pleasure?"-Adele Tomlin
"Only the united beat of sex and heart together can create ecstasy."-Anaïs Nin, Delta of Venus
Would the 15th Century Tibetan yogi, Drugpa Kunley and 20th Century Tibetan scholar-activist, Gendun Chophel get away with what many now would see as blatant misogynist, sexist and 'a**hole' conduct and be held up as 'heroes' in the 21st Century? Would female Buddhist practitioners be held up as heroines for similar conduct and views towards men? Is it men behaving badly or realised practitioners teaching us all a lesson about non-attachment? According to the male scholars and translators who have published their works, it is always the latter.
This short essay aims to provoke some thought about these questions, and the implicit misogyny and maintenance of patriarchal inequality within Tibetan Buddhism, by briefly considering the writings and perception of these two well-known historical male heroes, who are idolised and revered. As such, it is the first published essay on this subject looking at the contradictory nature of the public speeches about gender equality and respect for women by Tibetan Buddhist teachers and scholars, while revering as heroes, two 'sacred cows' famous men seen as worthy of emulation and promotion. In particular, the invisible and silent voices of the women these men lasciviously write about.
I conclude that in the 21st Century, values and attitudes towards women have changed and laws have been passed to ensure that is socially understood. Thus, perhaps it is time to re-evaluate and revise our perceptions of Tibetan Buddhist men who openly and wantonly contravene those values. Is it men behaving badly or realised practitioners teaching us all a lesson about non-attachment? This one is difficult to conclude, especially as a Vajrayana practitioner. However, judging by recent Tibetan Buddhist sex scandals and court cases, where lone females are predominantly the sexual targets of powerful male teachers (and their enablers), these ways of behaving are now being seen by many (rightly or wrongly) as unethical, medieval and ‘chauvinist’. Like the dinosaurs, to survive they will simply have to adapt or become extinct. As the quotes state at the beginning of this essay, without love, there is no real ecstasy and joy, without which, there can be no full awakening.
For the first day of the sacred Buddhist month of Saga Dawa, I offer a short research article on the mysterious ḍākinī script/symbols (called 'Khandro Da-yig' in Tibetan). The word for 'ḍākinī' is ‘kha-dro’ and 'script' is ‘da-yig’, which literally means ‘symbolic’ (da) ‘letters’ (yig) or ‘sign language’.
Within Vajrayana Buddhist cultures in Tibet, Nepal and Bhutan, stories of scriptural treasures, hidden away by Guru Padmasambhava are legion. In order to benefit beings in the future, Padmasambhava stored (or uploaded) 'treasure; teachings in water, earth, rocks and space, as mind (gongter) or earth treasures (sater).
The ‘storage’ space has been likened by contemporary thinkers to the universal consciousness/field. The treasure stored there can only be unlocked and downloaded with two essential components: the treasure-revealer (Terton) and the female ‘key’ code and energy of a ḍākinī/consort. Often, treasures are written on golden paper (ser shog) in the ḍākinī script, the code of which can only be deciphered by a Terton going into sexual union with a consort, or by someone who has the blessing of the body, speech and mind of Padmasambhava.
In this short article, as an introduction to this fascinating, yet generally uncharted, phenomenon, I pull together contemporary research and first-hand accounts of the ḍākinī symbols, their origin, function, appearance and the role of the ḍākinī and sexual union in treasure-discovery. Although a consort and union are not always essential to reveal and decode treasures (as shown by HH Dilgo Khyentse Rinpoche) there can be a tragic loss of treasure-revelation, if the Terton does not meet the right consort or loses the interdependent connections, as demonstrated by Terton Yongey Mingyur Dorje Rinpoche. I also consider some recent advice by Khenpo Jigme Phuntshog in Tibet, who elaborates on both the importance of maintaining pure vows and commitments and the problematic aspect of (im)moral behaviour among non-celibate Tantric professionals (sngags pa khyim pa). Finally, this article also challenges the widely-held (and unconsciously sexist) notion that Tertons are male, and consorts are merely pretty, young females used as sexual objects. It is clear from history and experience that female treasure-revealers exist, some of whom had male consorts and some who didn't. I have included biographical details of three famous twentieth-century female Tertons from Tibet and one currently living in Bhutan.
However, due to not having any access to these texts myself (despite requesting Sheehy to see them and his refusing) [iii], it was with great interest that I read his new article, 'Materializing Dreams and Omens: The Autobiographical Subjectivity of Tibetan Yogini, Kunga Trinley Wangmo'[iv]. The title of paper immediately made me wonder about its contents. The use of autobiographical subjectivity in the title struck me as odd and ironic in some ways as it was a 'subjective' analysis of a woman of colour’s voice (and self-penned story) by a privileged white, male academic. I have not seen such a provocative title used in relation to the autobiography of a Tibetan male master, for example. Thus, I felt both excited and apprehensive about reading it.
My brief article here, aims to pull out and share some of the interesting revelations in her autobiography as well as review Sheehy’s personal treatment and analysis of the Tibetan source material and Wangmo's 'voice'.
In Vajrayāna Buddhist representations of the male-female union they are generally naked and in sexual embrace. As I wrote about in Ultimate ‘ecstatic union’: the meaning and role of ‘erotic bliss’ in tantra and Kālacakra , the energy of orgasm, lust and bliss are transformed into a non-dualistic sphere, which is a taste of the dharmakāya, the union of bliss-emptiness.
Some politically correct liberals, might wonder why the unions are taught and depicted as only male-female, showing explicit sexual characteristics of the two different sexes. Is this a sign of homophobic, heteronormative bias in Buddhism or based on deeper, philosophical and physical reasons in the tantric texts? I conclude the latter. Gender ideas are fluid and often deeply sexist , but biology is not (which includes the inner channels/vajra body).
After studying these topics in depth for almost fifteen years (in both English and Tibetan), I can conclude that Tantra and Vajrayāna Buddhist philosophy is not explicitly heteronormative or homophobic. However, there are deep ‘physical’ reasons connected to the inner workings of the vajra body, channels and the male and female essences extracted and mixed during this process. This short post aims to consider the question of what it is to be 'male' and 'female' from an ordinary and tantric perspective (considering recent debates on transgender women and white people identifying as black), homosexuality and inner channels of the subtle body. In order to raise awareness and discussion (that also prevents misunderstandings about and misuse) of the purpose of this ancient, sacred practice.
In conclusion, and to summarise, it is clear that Buddhist cultures can be (and are) sexist, misogynist, homophobic and heteronormative; as is the case in many other patriarchal, religious cultures. However, generally, Buddhist teachings are not and there are clear reasons why the tantric union can only ever be biological male and biological female (that have nothing to do with heteronormativity, homophobia or transphobia):
1) Homosexual relations are not forbidden (or even discouraged) between laypeople. However, certain types of sexual conduct are forbidden, which apply to heterosexuals too. Relations based on genuine love (and not excessive desire and attachments) are encouraged for all sexualities.
2) Physical tantric union practice (and Tibetan medicine) views the body in terms of its biological essences, inner channels and subtle energies. So, regardless of one's personal views, a transgender woman/man would not be considered a woman/man in that particular context and a same-sex relation would not be suitable (or possible) in that spiritual practice context.
3) Monastics are forbidden from all relations undertaken out of sexual desire. A monastic can engage in male-female tantric physical union (without breaching the celibacy vow) only if they have abandoned all desire and attachment and are able to withhold ejaculation at the point of orgasm/emission and bring it back up to the crown chakra. The 14th Dalai Lama has added, also if they have no issue consuming substance such as excrement in the same way they would consume delicious food then they are qualified. Such practitioners are very rare and so union practices for monastics are generally not permissible.
For that reason, the male-female union in Tantra/Vajrayāna is perfectly valid and can withstand any politically correct notions of homophobic, transphobic, or heteronormative bias or discrimination. Tantra is a highly disciplined practice based on vows and commitments, it was never meant to be a tool for hedonistic sexual pleasures and thus, a further cause of suffering. After all, genuine tantric unions (undertaken for the sake of attaining enlightenment) are supposed to be free of attachment to sex and worldly pleasures, so why would the attractiveness or sexual inclinations of the person (based on dualistic desire and superficial, gross physical characteristics) be relevant in such unions in any case?
That is not to say that sexual desire, romantic love and lust have no part to play in such unions, they do in terms of arousing the energy of bliss that is transmuted. For example, a butch lesbian could do union practice with an effeminate, homosexual man (based on their biology) and it should be absolutely fine. However, they may struggle to arouse the sexual energy needed to 'fire' the practice if there is no real attraction there. If anyone thinks otherwise, it is because they do not understand the fundamental purpose and point of physical tantric union practice, which has very little to do with sexual inclinations and worldly orgasm and everything to do with giving others bliss, love, compassion and attaining enlightenment.
May this article be of benefit in helping myself and all beings realise the ultimate union of bliss-emptiness, transcending all dualistic conceptual distinctions of self and other, male and female, black and white!
Yeshe Tsogyel is not such an unknown woman though, in fact she is one of the few women in the Vajrayana pantheon to be widely spoken about and praised. I have also written before about Yeshe Tsogyel and translated a Tsogyel Guru Yoga sadhana here by the 15th Karmapa (which is now available in Portuguese, Polish and Vietnamese) as well as Tsogyel's connection to Vajrayogini, here. Yet, considering Tsogyel’s renown not only as the consort of Guru Padmasambhava but also as a realised yogini in her own right, there are aspects of her liberation-story (namthar) that do not get so much attention, and if they do, are normally told through the eyes and voice of male scholars and translators.
This brief article aims to address those issues by first giving an overview of current publications and research on Tsogyel, and then shining a light on aspects of her life, which demonstrate her unique and pioneering quality as a woman in patriarchal misogynist cultures, but also as an inspiring heroine for women (and men) in the 21st Century.
First, I present a compiled list of the main English-language biographies (including a main one by her young male consort, Atsara Sale) and contemporary postgraduate research on Yeshe Tsogyel.
Second, I give a brief overview of Tsogyel’s connection to Bhutan and Paro Tiger’s Nest (Tagtsang), citing a recent article by Bhutanese scholar, Dr. Sonam Kinga (2019) who challenges the commonly-cited view that Yeshe Tsogyel transformed into the tigress mount for Guru Padmasambhava as Dorje Drolo, rather that it was his other consort, Tashi Khyidren. I also share some photos I took at the Tagtsang temple in 2019 (my first visit) and this year and Yeshe Tsogyel’s cave next to that temple.
Finally, I consider how Tsogyel’s life as an older female teacher-practitioner with several young, male consorts, and her mental transformation of being raped by seven bandits can be interpreted as an inspiring example for women even now: as a spiritual practitioner, and as a survivor of sexual abuse and misogyny.
Of course, much more can and should be told about Tsogyel’s life and example in this respect. Women’s history is all about transforming HIS stories into HER stories. It is with this intention that I write this brief article for a more general audience.
it is an overview and brief analysis of the contents of his works and the new website and translation. In this article, I discuss the following topics:
--Editions, Outline and Contents of the Works
--The new website
--My own previous research and translations connected to Tāranātha
--Other English-language research and translations on Tāranātha’s Works and Life
--Tāranātha’s life-stories and autobiographies
--Revival of Tāranātha's legacy after the 17th Century destruction and takeover of Tāranātha's monastery, texts and incarnation recognition by the 5th Dalai Lama/Gelugpa
I have been interested in the life and the works of Jetsun Tāranātha for several years now. Particularly, since I translated his Commentary on the Heart Sūtra as a postgraduate, and then studying and translating texts on the Kālacakra within the Jonang tradition (see here for works on Kālacakra, and here for Jetsun Tāranātha).
The main aim of the new solo project, which began last year, is to translate Tāranātha’s collected works outline into English and provide that as a website/free resource to the general public. The Collected Works is one of the biggest and influential in the Tibetan Buddhist canon from a single author, with 23 Volumes of around 370 texts (in the Dzamthang edition). The translation of this outline of the Collected Works will hopefully give people an introduction to the scope, depth and breadth of Tāranātha’s compositions, knowledge and practice, as well as his extremely significant status within Tibetan Buddhism.
As contemporary research is revealing, Tāranātha's life-story is inspiring indeed, for more on that see below. However, he also suffered significant repression during the violent takeover of Tibet by the 5th Dalai Lama/Gelug powers. For example, the Tagten Phuntsog Ling monastery was unlawfully confiscated and taken over by the Gelugpas, and Jonang texts sealed and banned from being disseminated and published. And as I recently wrote about here, Tāranātha's reincarnation recognition was taken over by the Dalai Lamas as the Jetsun Khalka Dampa lineage, a lineage that is not recognised by the Jonang lineage in Tibet and which they have no say or participation in. Thus it is hoped that this project also helps to restore and promote Tāranātha's life and works to their deserved place.
Of course the information about the works could be a lot more detailed. I haven't actually studied the vast majority of texts that are in the collected works, I have only looked at the outline, the titles and also some brief information that was given on the BDRC website where the collected works have been uploaded. Nonetheless, I hope that this first step in becoming more aware of the contents of the collected works will lead onto further activity and interest in Tāranātha's works. For other research and translations I have done on other Collected Works, such as Longchenpa and Gampopa, see here.
On the new website, where there are English translations of the texts I have provided information about that too. However, if people are aware of other translations that exist of some of these texts, then please do let me know. I would also like to give special thanks to fellow translator, Ives Waldo, for providing helpful feedback and suggestions on my draft translation of the outline (on my request), and to members of the Jonang community Great Middle Way Buddhist Association in the USA, for kindly acting as financial sponsors of the project.
The catalogue was produced with an extensive introduction to it, and an overview of contemporary research on it, which can be read here: https://dakinitranslations.com/2023/04/09/earrings-of-the-indian-mahasiddhas-the-7th-karmapas-astonishing-tibetan-buddhist-legacy-of-indian-mahamudra-texts/
Aside from being a foremost gender equality and female empowerment spokesperson in Tibetan Buddhism (see here), the 17th Karmapa is one of the world’s leading Tibetan Buddhist advocates of vegetarianism and animal rights for compassionate, environmental and ethical reasons. He has spoken on this topic many times (see here and here). In addition, as a young adult, despite having been brought up as a meat-eater in a nomadic family in Tibet, he later abandoned meat and expressly discouraged others from buying, making and eating meat.
I was personally present at the speech the 17th Karmapa gave at the Kagyu Monlam in 2007 in Bodh Gaya, India (for a the video, see here, for English translation see here), in which he forbade the buying, cooking and consumption of meat in Karma Kagyu Dharma centres and monasteries. He also quoted the 8th Karmapa, which he quotes again in these 2021 teachings, as saying that ‘If you eat meat, you are not a Kagyupa and are not my student.” It sent some shockwaves through the audience at his direct and forthright insistence that it was neither Buddhist, nor part of the Karma Kagyu tradition, to eat the flesh of animals deliberately killed for food.
Not so much is known about the previous Karmapas and their stance on meat-eating though. In fact, recent academic articles on the topic of vegetarianism in Tibet, past and present, have overlooked the strict vegetarian lifestyle and attitude of previous Karmapas. As the 17th Karmapa explained, vegetarianism is not some modern phenomenon among Tibet, previous Karmapas were also passionate advocates of abandoning eating the flesh of murdered animals. Below are some excerpts of what the 17th Karmapa taught about them (Days 13-16), in particular, from the 4th to the 10th Karmapas.
These teachings are remarkable in that they are the first time such a senior Tibetan Buddhist teacher and head of one of the four major lineages has given such detailed teachings on the history of Buddhist vegetarianism, but also the reasons for that strict vegetarianism. There are other teachers who have strongly emphasized the need for vegetarianism, such as Jadrel Rinpoche and but the 17th Karmapa is unique in being the head of a lineage to have done so.
CONTENTS
There are six chapters/sections in this edited publication.
INTRODUCTION 5
CHAPTER ONE: The Strict Vegetarianism of 8th Karmapa, “If you eat meat you are not Kagyupa or my student” 12
Introduction 12
4th Karmapa, Rolpe Dorje and the strict vegetarian rules of the Great Encampment 12
9th Karmapa’s text - The Great Rule Book for the Encampment: the Ornament of the World 13
Karma Chagme’s text - The Instructions of the Pandita Jamyang from the North : Meat: Distinguishing what is Allowed and What is Prohibited 14
Liberation-stories on 4th Karmapa composed by his students 17
Meat-eating, slaughter and butchery forbidden and punishable by expulsion, even during festive or special occasions 17
8th Karmapa’s strict vegetarianism 19
Text by 5th Zhamarpa – ‘Letter to my Defenceless Mothers‘ 21
Meat forbidden from being included in Gutor or Mahakala rituals 22
Meat is one of the eight impure things that must be abandoned by monastics 22
ENDNOTES 23
CHAPTER TWO: RULES OF BUDDHIST CONDUCT (VINAYA) ON EATING MEAT: the Vinaya rules on ‘offered’ meat and the three ‘tests’ of impurity 24
Introduction 24
Vinaya Rules relating to eating meat 25
Begging for alms – monastics have to accept whatever is offered to them 26
Forbidden meats even if offered 27
Three ‘tests’ of purity for offered meat 28
Karma Kagyu sources on eating meat – 8th and 9th Karmapas 28
When Buddha was served a meal of meat – 4th Century text on origin of the three ‘tests’ of purity meat rule 30
Mūlasarvāstivāda Vinaya 33
Tāmraśāṭīya Pali Vinaya 34
Sarvāstivāda Vinaya 36
Dharmaguptaka Vinaya 39
Mahīśāsaka Vinaya 40
Mahāsāṃghika Vinaya 40
Summary of the Vinaya traditions 41
“It is childish to think Buddha said we can eat meat” 43
The Buddha’s alms bowl 44
FURTHER READING 46
ENDNOTES 47
CHAPTER THREE: COMPASSION NOT COMPETITION: THE MAHAYANA VIEW ON EATING ANIMALS. 50
The Mahayana and Buddha-Nature View of Eating Meat 51
Devadatta’s competitive jealousy and impure motivation for stricter vegetarian rules 52
The Five Austerities of Devadatta 54
The Buddha’s vegetarian students, Mahākāśyapa and Bakula: different motivations and conduct 55
The ‘Buddha-Nature’ Sutras: all beings like our parents and their inherent Buddha Nature 60
Pointless doubts regarding the growing of plant crops that unintentionally kills beings 63
The spread of Chinese vegetarianism and Emperor Wu 64
Vegetarianism in Tibet 65
FURTHER READING 67
ENDNOTES 67
CHAPTER FOUR: JE MILAREPA’S SONG ON THE SUFFERING OF ANIMALS FOR THE EVIL ‘CUSTOM’ OF MEAT-EATING 72
Milarepa’s sorrowful song to Rechungpa 73
Tibetan text with phonetics 77
FURTHER READING 79
CHAPTER FIVE: UNBEARABLE GRIEF LIKE EATING THE FLESH OF ONE’S OWN CHILD 80
Jamgon Kongtrul’s Vegetarian Aspiration 81
Butchers set up shop next to monasteries for monastic meat-eaters 83
17th Karmapa’s decision to become vegetarian 85
Drugpa Kunley’s tale of the parents who were forced to eat their dead son’s flesh 88
Having compassion and kindness is more important than scripture, rules and logic 90
FURTHER READING 91
ENDNOTES 92
CHAPTER SIX: NGORCHEN KUNGA ZANGPO AND THE ‘SINGLE-SITTING’ VEGETARIAN PRACTICE 94
Introduction 95
Ngorchen’s strict vegetarianism and the ‘Single-sitting’ vegetarian practice 96
Monastic ordination and the Vinaya lineage of Śākyaśrībhadra 101
Śākyaśrībhadra (1127- 1225) – Kālacakra lineage holder and bestower of four transmissions in Tibet 104
The Four Monastic Communities (Joden Tshogpa Zhi) 107
The Gedun Gangpa community, the 8th Gedun Gangpa abbott Jonang Tselmin Zangpo’s ordination of the 5th and 6th Karmapas 109
3rd, 4th and 8th Karmapa’s monastic ordinations from Gedun Gangpa Abbots 112
The Zhamarpa incarnations and Gedun Gangpa ordination 118
Use of meat during Ganachakra 119
FURTHER READING 120
ENDNOTES 121
“My female messengers are everywhere;
They bestow all the spiritual attainments
By gazing, touching, kissing, and embracing.
The most excellent place for yogis is
Wherever there is a gathering of yoginis;
There all the magical powers will be attained
By all those blissful ones.” -Cakrasaṁvaratantra:
“64. As The Great Tantra of the Primordial Buddha
emphatically forbids it,
those observing celibacy should never
receive the secret and wisdom empowerments.
65. If those practicing celibacy and asceticism
were to receive those empowerments,
they would be obliged to practice what is forbidden,
and their vows of austerity would thus deteriorate.”
--Atiśa, Lamp for the Path to Enlightenment
“In the manner of [extracting] copper from copper ore and then preparing with it the elixir that transforms poor metals into gold, if the personal liberation vows are imbued with the awakening mind which is the distinguishing feature of the Mahayana, [they become Mahayana] vows, and if accompanied by the special skill in means and wisdom, they become Secret Mantra vows. Thus, one essence changes into the next.”
--Jamgon Kongtrul Lodro Thaye in Treasury of Knowledge
These days with all the Tibetan Buddhist teacher sex scandals, most of which involve monks (or those dressed like monks), some might start to question whether or not the reason for these scandals is due to the still ‘grey area’ which appear to allows monks (even fully ordained ones) to take consorts/karmamudrā in Vajrayāna practice.
Yet, the Indian mahāsiddhas who transmitted the Tantras/Vajrayāna practices into Tibet, were all generally lay people, or yogis and yoginis. Some of them had been monastics who were either thrown out of the monasteries for their unconventional conduct, or left of their own free will, sometimes after having been told to do so by ḍākinīs or female teachers, more on that later.
The opening quote here is from the famous 10th Century Indian Buddhist master, Atiśa (982-1054). He says that monastics cannot take the second or third empowerments in Vajrayāna initiations, and that monastics cannot practice with consorts and thus do the higher practices of Vajrayāna completion stage.
This paper aims to give an overview and compilation of research on this topic, together with my own view about the (until recently) invisibility of women’s voices and experiences in the literature and scholarship available on this serious issue for the Buddhist community, by considering the following questions:
• Are the Vinaya rules and four defeats, as directly taught by Shakyamuni Buddha, compatible with Karmamudra and Vajrayāna practice?
• Why are monastics engaging in Vajrayāna practice if they are forbidden from taking two out of the four empowerments?
• It is possible to be a celibate monk (or layperson) and practice Karmamudra with a consort?
• Do the Vinaya rules and Vajrayāna precepts fit well with each other? When the vows do not fit well, which set of vows takes priority/superiority? Are the Vajrayāna vows and precepts superior to the Vinaya precepts?
First, I will give a little introductory background on the Vinaya rules, the four defeats, the fundamental difference in vows between monastics and laypeople, and the non-monastic and female roots of tantric Vajrayāna practice.
Second, I consider the ‘monastic takeover’ of tantric practice beginning around the 10th century in Tibet, with the Kadampa (and later) Gelug forefather, Atiśa. Also, with the 11/12th Century Karma Kagyu forefather, Je Gampopa Sonam Rinchen who remained a monastic and attempted to combine Sūtric and Tantric practice and philosophy into one. Then, with individuals such as Je Tsongkhapa (1357-1419) and the advent of the Gelug political and spiritual domination of Tibet, when the monastic takeover of not only political power but also Vajrayāna practice in Tibet was accomplished.
Third, I consider the invisible ‘female voice’ in Tibetan Buddhist literature and scholarship (in the past and present) and how, with a few, rare recent exceptions recently, such as Sera Khandro and June Campbell, little evidence or emphasis is placed on the female consorts/women and their personal experience of being the mudra/consort of monastics.
Finally, I conclude that there was always a ‘tension’ between Vinaya and Vajrayāna practice and vows, and that the tantras (especially the consort practice) was neither originally transmitted by, nor intended to be practiced by monastics and should be abandoned. In particular, in the 21st Century with women’s voices and lives being acknowledged as valuable and equal to that of men, the confusion and harm such secret ‘partnerships’ of women with monks cause, are damaging to all concerned and seemingly of no real benefit to the reputation of Vajrayāna and Tibetan Buddhism either.
N.B A shortened version of this paper was presented at the 4th Vajrayana Conference in Thimpu, Bhutan in 2022. However, as neither the video nor paper has been released or published by the organisers, with no acknowledgement or explanation given, I have decided to publish it here.
In my previous articles about Milarepa’s female students, and Marpa’s wife Dagmema, I revealed some sections of this major artwork I commissioned in early 2022 by a talented Tibetan thangka artist (who prefers to remain anonymous). The reason behind this commission was the observation that in almost all the Kagyu (and in other major lineages) refuge tree diagrams and images, very few, if any depicted important women in the lives of the men depicted. It is only really in the Nyingma tradition perhaps with famous women such as Yeshe Tsogyel, Mandarava and some of the important treasure-revealers that women have been visually represented. Despite the 17th Karmapa’s ground-breaking (and unparalleled) activities for nuns and female practitioners in the Kagyu (see here), the visual depictions remain the same. Yet, as I spoke about in my paper, Going Back to the Female Roots of Vajrayana, at the 4th Vajrayana ‘Modernity in Buddhism’ 2022 conference in Bhutan, within ancient Indian Buddhism, laywomen as gurus, lineage holders and students were a fundamental part of the very ‘roots’ of tantric practice and initiations.
Frustrated with the ‘invisible women’ phenomenon, I decided to ‘put my money where my mouth is’ and commission a visual representation of the Kagyu ‘foremothers’ women who had played an important role in these mahasiddha’s lives. And they certainly must have been important if they had been mentioned by the men (as in Milarepa’s Songs), as the paucity of historical and biographical texts on women by the predominantly male authorship are few and far between. In particular, even though I take issue with Miranda Shaw’s depictions of women in her book Passionate Enlightenment, I am grateful for her ground-breaking and inspiring work on this topic and quote her in this piece here.
As with all Dharma activities, there have been major obstacles. Sadly, the commissioned artwork is still not complete in terms of being painted. The artist told me he had to stop working on it because he had other commissions to work on that were paying more. Nonetheless, this work that has been done is still valuable and beautiful, and I wanted to share this work with people now, not only because I think it is visually stunning but also because it is part of a more general project, to not only amplify women’s stories and voices, but also to make them more visible too. When the artwork is complete I will create a website platform specifically for it.
In the meantime, while men (and women) talk about female equality and empowerment, and yet still pray to and pay respects to male lineages masters only, ignoring the contributions of female lineage holders and realised siddhas to that lineage, then it is ‘all words and no action’. It is only when we see other women, in whatever religion or society, verbally and visually represented in images, praises and supplications on par with men that we might see real progress, respect and acknowledgement for those women, and women in general.
"Thus, I have heard-at one time the Buddha stayed in the vagina of the adamantine woman, who is the essence of the body, speech, and mind of all buddhas."-Shakyamuni Buddha[1] "Wherever in the world a female body is seen, That should be recognized as my holy body."-Vajrayoginī , in Caṇḍamahāroṣaṇa Tantra
Today, on one of the most sacred days of the Buddhist calendar, Vesak Day (Saga Dawa, Buddha Jayanti), a time when followers remember the enlightenment of Shakyamuni Buddha, I share a new research article on the fully enlightened goddess, Vajrayoginī and how remembering her forms, words and male consort, might help bring us all back to a balance and respect for the sacred feminine as embodied in all women, in all their forms and guises.
'Scarlet woman' archetype as source of forbidden desire and temptation
and wild, promiscuous female sexuality
The Oxford English dictionary defines the phrase, ‘scarlet woman’, as a woman who is notorious for having many casual sexual encounters or relationships, a sexually promiscuous woman, or a woman who commits adultery, a hidden/secret woman. Desired by many, yet at the same time frowned upon as morally subversive and a dangerous ‘femme fatale’, the scarlet woman also symbolizes the ‘whore’ of the Freudian virgin-whore complex[4] that afflicts those in patriarchal cultures and religions. It is no coincidence that many fully enlightened female deities in Vajrayana Buddhism are bright, scarlet red. Red being the colour of magnetizing, blood and fiery heat, they are fully enlightened female forms representing the energy of lust, love, sex, desire, female power, magnetism, and the inner heat fire of passion and wrath. Vajrayoginī, a prime example of such a ‘scarlet woman’, in all her forms, is venerated and worshipped for her mandala of beauty, power and bliss, which are represented in monasteries and temples all over India, Nepal, Tibet and Bhutan.
However, we also live in times when violence, humiliation and degradation against women is commonplace, and often used as entertainment. Gender inequality is still rampant in most cultures and races. Even though, respect and veneration for women is still publicly advocated as a necessity in most religious cultures and traditions, still the majority of those traditions maintain and promote men in positions of influence, power and visibility.
Even within a goddess-worshipping culture such as Vajrayana/Tantric Buddhism, females have often been publicly and privately degraded as a group, and as individual practitioners/consorts. Yeshe Tsogyel’s gang-rape being a clear example. The last thirty years has seen increasing public exposure and censure of serious downfalls and transgressions by senior male teachers against females, and the trauma and harm it causes people within those communities[5], of which I recently wrote about my first-hand experience here[6].
In the first section, I consider the pervasive spread and influence of male monastic culture and privilege, with its emphasis on (often forced) celibacy, ‘taught’ aversion to female bodies and sexuality and its oppressive and misogynist effect on the treatment and perception of females by male practitioners (monastic and lay) as human beings, nuns, consorts[7], spiritual teachers[8] and even as a deity in yab-yum union. Citing the severe and catastrophic consequences of disrespecting women, as embodied by the male consort of Vajrayoginī , Caṇḍa¬mahā¬roṣaṇa, this is followed by an overview of the invisibility of female incarnation lineages in Tibet, yet the undeniable presence of ‘mother’ teachers of the founding fathers[9], and female lineage founders such as Jomo Menmo and Princess Lakṣmīṅkarā.
In the second section, in order to address this ‘mistaken’ yet often unconscious, ‘inferior’ perception of the ‘female’, I consider the visceral example of two forms of Vajrayoginī : one with severed head, bringing to the forefront, ‘mother’ lineage holders such as Lakṣmīṅkarā. The other, Vajrayoginī as the female-centred deity, in reversed yum-yab with male consort, highlighting and reversing unconscious male-centric, sexist perceptions of consorts and deity visualization. It is hoped that citing these examples helps to re-balance and re-store the perception of the full and sacred equality of the female, as human, consort, teacher, lineage holder and deity.
The invisibility, or overlooking and diminishing, of women’s contributions socially, culturally and spiritually, is nothing new. In that respect Tibetan Buddhist culture is no different from other patriarchal religious cultures. However, with an increase in the equality and empowerment of women globally refusing to tolerate bias, inequality, sexism, manipulation, sexual objectification and so on, a fresh and powerful voice is becoming more prominent in Tibetan Buddhist scholarship and practice: that of females. As Miranda Shaw points out in Passionate Enlightenment (1994), well-known male figures, such as Saraha, Tilopa and so on, recur in the sectarian annals, religious biographies, and historical works of India and Tibet as the founders of Vajrayana (or Secret Mantra) Buddhism, while the names of equally glorious foremothers and lineage founders ‘do not shine with the same lustre as those of their male counterparts and in some cases have nearly been forgotten altogether-save for sufficient evidence for a historian to rediscover them.’ [5] Even when the woman is named as a lineage holder, her voice is all too often hijacked my male scholars and interpreters, who in subtle (and not so subtle ways) diminish her, as I wrote about here recently in relation to the Jonang Zhentong lineage holder, Kunga Trinley Wangmo.
Thus, this article picks up on Shaw’s assertion, and goes further by considering in more detail the ‘belittling’ of women, in relation to these two important female teachers in Saraha’s life. This is done by considering and re-visiting the varying narratives of these two female teachers within the original Tibetan sources, in particular those of Tāranātha, Karma Trinleypa and Tsuglag Trengwa (all men). My former postgraduate supervisor, continually stressed the importance of having primary Indic or Tibetan sources when doing research on such topics. In that respect, although Shaw’s work can clearly be critiqued, for not citing the original Tibetan sources she relies on (and even misrepresenting what Tāranātha says), her work is still valuable and ground-breaking with pertinent questions and information for future research and analysis.
Almost all the current translation and scholarship on Saraha's life, is written by men (see Bibliography). The most recent academic work on Saraha’s life is Kurtis Schaeffer’s Dreaming the Great Brahmin, Tibetan Traditions of the Poet Saint Saraha (2005). Although Schaeffer is the first to offer a more detailed and sourced analysis than Shaw (on the lives and roles of the two women), he does not consider Shaw’s earlier contention that the role of these women have been undervalued, and simply presents the varying accounts of the women in the Tibetan sources. Other books recently published on Saraha hardly even mention the women, if at all [6].
The first section of this essay deals with the main textual sources on Saraha’s life. The second section addresses the varying accounts of the two female teachers’ lives found within those sources. Finally, I share some brief conclusions, in accordance with Shaw’s hypothesis that female contributions in Vajrayana Buddhism has been undervalued, concluding that even with the varying accounts of the Tibetan sources on Saraha’s life, it is clear that both women were realized teachers (or Ḍākinīs) in their own right and that contemporary translation, language choice and visual depiction of these women[7] has further exacerbated this ‘de-naming’ and ‘belittlement’. Moreover, one could even go so far as to say that the two women were ultimately the originators (or muses) of Saraha's famous Doha Songs, to convince his detractors and critics of his full awakening they had brought about.
This is the first published article (by a woman) that considers in more detail the undervaluing of the lives and import of the female teachers of Saraha, by looking at current work on Saraha, and their original Tibetan sources. It is by no means exhaustive, but I hope it is a start in raising more awareness outside of the academic sphere, yet with textual sourcing and analysis, on the lives and contributions of overlooked or undervalued women/lineages. Such women, past and present, need to be restored to their rightful position as female lineage founders and mother teachers of Secret Mantra and Vajrayana. It is only when women are restored to their valuable and crucial role in these practices and lineages, as realized teachers and practitioners, that the power can be reclaimed (and thus re-balanced) from the current imbalance wielded by sexist (and often misogynist) male, patriarchal religious cultures and institutions.
Music? Poison Arrow by ABC. I dedicate this to all the ignored, overlooked, undervalued and 'de-named' female teachers, practitioners, translators, consorts, wives and mothers.
Written by Adele Tomlin, 4th June 2021. Originally published at: https://dakinitranslations.com/2021/06/05/unsung-heroines-mother-gurus-of-mahamudra-and-sarahas-songs-the-arrow-maker-and-radish-curry-cook/
"Because of my lowly status and state of poverty, I was reviled and abused by practically everyone. So-although I had the capacity to reveal profound earth treasures due to not having the appropriate companions, dharma holders, and the like, this didn't happen."-Sera Khandro in her autobiography "Excellent Path of Devotion'
"Did Drugpa Kunley (or Gendun Chophel) never meet, or come across women who were intellectual, talented, brainy, sexy and beautiful in other ways than mere physical sexual pleasure?"-Adele Tomlin
"Only the united beat of sex and heart together can create ecstasy."-Anaïs Nin, Delta of Venus
Would the 15th Century Tibetan yogi, Drugpa Kunley and 20th Century Tibetan scholar-activist, Gendun Chophel get away with what many now would see as blatant misogynist, sexist and 'a**hole' conduct and be held up as 'heroes' in the 21st Century? Would female Buddhist practitioners be held up as heroines for similar conduct and views towards men? Is it men behaving badly or realised practitioners teaching us all a lesson about non-attachment? According to the male scholars and translators who have published their works, it is always the latter.
This short essay aims to provoke some thought about these questions, and the implicit misogyny and maintenance of patriarchal inequality within Tibetan Buddhism, by briefly considering the writings and perception of these two well-known historical male heroes, who are idolised and revered. As such, it is the first published essay on this subject looking at the contradictory nature of the public speeches about gender equality and respect for women by Tibetan Buddhist teachers and scholars, while revering as heroes, two 'sacred cows' famous men seen as worthy of emulation and promotion. In particular, the invisible and silent voices of the women these men lasciviously write about.
I conclude that in the 21st Century, values and attitudes towards women have changed and laws have been passed to ensure that is socially understood. Thus, perhaps it is time to re-evaluate and revise our perceptions of Tibetan Buddhist men who openly and wantonly contravene those values. Is it men behaving badly or realised practitioners teaching us all a lesson about non-attachment? This one is difficult to conclude, especially as a Vajrayana practitioner. However, judging by recent Tibetan Buddhist sex scandals and court cases, where lone females are predominantly the sexual targets of powerful male teachers (and their enablers), these ways of behaving are now being seen by many (rightly or wrongly) as unethical, medieval and ‘chauvinist’. Like the dinosaurs, to survive they will simply have to adapt or become extinct. As the quotes state at the beginning of this essay, without love, there is no real ecstasy and joy, without which, there can be no full awakening.
For the first day of the sacred Buddhist month of Saga Dawa, I offer a short research article on the mysterious ḍākinī script/symbols (called 'Khandro Da-yig' in Tibetan). The word for 'ḍākinī' is ‘kha-dro’ and 'script' is ‘da-yig’, which literally means ‘symbolic’ (da) ‘letters’ (yig) or ‘sign language’.
Within Vajrayana Buddhist cultures in Tibet, Nepal and Bhutan, stories of scriptural treasures, hidden away by Guru Padmasambhava are legion. In order to benefit beings in the future, Padmasambhava stored (or uploaded) 'treasure; teachings in water, earth, rocks and space, as mind (gongter) or earth treasures (sater).
The ‘storage’ space has been likened by contemporary thinkers to the universal consciousness/field. The treasure stored there can only be unlocked and downloaded with two essential components: the treasure-revealer (Terton) and the female ‘key’ code and energy of a ḍākinī/consort. Often, treasures are written on golden paper (ser shog) in the ḍākinī script, the code of which can only be deciphered by a Terton going into sexual union with a consort, or by someone who has the blessing of the body, speech and mind of Padmasambhava.
In this short article, as an introduction to this fascinating, yet generally uncharted, phenomenon, I pull together contemporary research and first-hand accounts of the ḍākinī symbols, their origin, function, appearance and the role of the ḍākinī and sexual union in treasure-discovery. Although a consort and union are not always essential to reveal and decode treasures (as shown by HH Dilgo Khyentse Rinpoche) there can be a tragic loss of treasure-revelation, if the Terton does not meet the right consort or loses the interdependent connections, as demonstrated by Terton Yongey Mingyur Dorje Rinpoche. I also consider some recent advice by Khenpo Jigme Phuntshog in Tibet, who elaborates on both the importance of maintaining pure vows and commitments and the problematic aspect of (im)moral behaviour among non-celibate Tantric professionals (sngags pa khyim pa). Finally, this article also challenges the widely-held (and unconsciously sexist) notion that Tertons are male, and consorts are merely pretty, young females used as sexual objects. It is clear from history and experience that female treasure-revealers exist, some of whom had male consorts and some who didn't. I have included biographical details of three famous twentieth-century female Tertons from Tibet and one currently living in Bhutan.
However, due to not having any access to these texts myself (despite requesting Sheehy to see them and his refusing) [iii], it was with great interest that I read his new article, 'Materializing Dreams and Omens: The Autobiographical Subjectivity of Tibetan Yogini, Kunga Trinley Wangmo'[iv]. The title of paper immediately made me wonder about its contents. The use of autobiographical subjectivity in the title struck me as odd and ironic in some ways as it was a 'subjective' analysis of a woman of colour’s voice (and self-penned story) by a privileged white, male academic. I have not seen such a provocative title used in relation to the autobiography of a Tibetan male master, for example. Thus, I felt both excited and apprehensive about reading it.
My brief article here, aims to pull out and share some of the interesting revelations in her autobiography as well as review Sheehy’s personal treatment and analysis of the Tibetan source material and Wangmo's 'voice'.
In Vajrayāna Buddhist representations of the male-female union they are generally naked and in sexual embrace. As I wrote about in Ultimate ‘ecstatic union’: the meaning and role of ‘erotic bliss’ in tantra and Kālacakra , the energy of orgasm, lust and bliss are transformed into a non-dualistic sphere, which is a taste of the dharmakāya, the union of bliss-emptiness.
Some politically correct liberals, might wonder why the unions are taught and depicted as only male-female, showing explicit sexual characteristics of the two different sexes. Is this a sign of homophobic, heteronormative bias in Buddhism or based on deeper, philosophical and physical reasons in the tantric texts? I conclude the latter. Gender ideas are fluid and often deeply sexist , but biology is not (which includes the inner channels/vajra body).
After studying these topics in depth for almost fifteen years (in both English and Tibetan), I can conclude that Tantra and Vajrayāna Buddhist philosophy is not explicitly heteronormative or homophobic. However, there are deep ‘physical’ reasons connected to the inner workings of the vajra body, channels and the male and female essences extracted and mixed during this process. This short post aims to consider the question of what it is to be 'male' and 'female' from an ordinary and tantric perspective (considering recent debates on transgender women and white people identifying as black), homosexuality and inner channels of the subtle body. In order to raise awareness and discussion (that also prevents misunderstandings about and misuse) of the purpose of this ancient, sacred practice.
In conclusion, and to summarise, it is clear that Buddhist cultures can be (and are) sexist, misogynist, homophobic and heteronormative; as is the case in many other patriarchal, religious cultures. However, generally, Buddhist teachings are not and there are clear reasons why the tantric union can only ever be biological male and biological female (that have nothing to do with heteronormativity, homophobia or transphobia):
1) Homosexual relations are not forbidden (or even discouraged) between laypeople. However, certain types of sexual conduct are forbidden, which apply to heterosexuals too. Relations based on genuine love (and not excessive desire and attachments) are encouraged for all sexualities.
2) Physical tantric union practice (and Tibetan medicine) views the body in terms of its biological essences, inner channels and subtle energies. So, regardless of one's personal views, a transgender woman/man would not be considered a woman/man in that particular context and a same-sex relation would not be suitable (or possible) in that spiritual practice context.
3) Monastics are forbidden from all relations undertaken out of sexual desire. A monastic can engage in male-female tantric physical union (without breaching the celibacy vow) only if they have abandoned all desire and attachment and are able to withhold ejaculation at the point of orgasm/emission and bring it back up to the crown chakra. The 14th Dalai Lama has added, also if they have no issue consuming substance such as excrement in the same way they would consume delicious food then they are qualified. Such practitioners are very rare and so union practices for monastics are generally not permissible.
For that reason, the male-female union in Tantra/Vajrayāna is perfectly valid and can withstand any politically correct notions of homophobic, transphobic, or heteronormative bias or discrimination. Tantra is a highly disciplined practice based on vows and commitments, it was never meant to be a tool for hedonistic sexual pleasures and thus, a further cause of suffering. After all, genuine tantric unions (undertaken for the sake of attaining enlightenment) are supposed to be free of attachment to sex and worldly pleasures, so why would the attractiveness or sexual inclinations of the person (based on dualistic desire and superficial, gross physical characteristics) be relevant in such unions in any case?
That is not to say that sexual desire, romantic love and lust have no part to play in such unions, they do in terms of arousing the energy of bliss that is transmuted. For example, a butch lesbian could do union practice with an effeminate, homosexual man (based on their biology) and it should be absolutely fine. However, they may struggle to arouse the sexual energy needed to 'fire' the practice if there is no real attraction there. If anyone thinks otherwise, it is because they do not understand the fundamental purpose and point of physical tantric union practice, which has very little to do with sexual inclinations and worldly orgasm and everything to do with giving others bliss, love, compassion and attaining enlightenment.
May this article be of benefit in helping myself and all beings realise the ultimate union of bliss-emptiness, transcending all dualistic conceptual distinctions of self and other, male and female, black and white!
Yeshe Tsogyel is not such an unknown woman though, in fact she is one of the few women in the Vajrayana pantheon to be widely spoken about and praised. I have also written before about Yeshe Tsogyel and translated a Tsogyel Guru Yoga sadhana here by the 15th Karmapa (which is now available in Portuguese, Polish and Vietnamese) as well as Tsogyel's connection to Vajrayogini, here. Yet, considering Tsogyel’s renown not only as the consort of Guru Padmasambhava but also as a realised yogini in her own right, there are aspects of her liberation-story (namthar) that do not get so much attention, and if they do, are normally told through the eyes and voice of male scholars and translators.
This brief article aims to address those issues by first giving an overview of current publications and research on Tsogyel, and then shining a light on aspects of her life, which demonstrate her unique and pioneering quality as a woman in patriarchal misogynist cultures, but also as an inspiring heroine for women (and men) in the 21st Century.
First, I present a compiled list of the main English-language biographies (including a main one by her young male consort, Atsara Sale) and contemporary postgraduate research on Yeshe Tsogyel.
Second, I give a brief overview of Tsogyel’s connection to Bhutan and Paro Tiger’s Nest (Tagtsang), citing a recent article by Bhutanese scholar, Dr. Sonam Kinga (2019) who challenges the commonly-cited view that Yeshe Tsogyel transformed into the tigress mount for Guru Padmasambhava as Dorje Drolo, rather that it was his other consort, Tashi Khyidren. I also share some photos I took at the Tagtsang temple in 2019 (my first visit) and this year and Yeshe Tsogyel’s cave next to that temple.
Finally, I consider how Tsogyel’s life as an older female teacher-practitioner with several young, male consorts, and her mental transformation of being raped by seven bandits can be interpreted as an inspiring example for women even now: as a spiritual practitioner, and as a survivor of sexual abuse and misogyny.
Of course, much more can and should be told about Tsogyel’s life and example in this respect. Women’s history is all about transforming HIS stories into HER stories. It is with this intention that I write this brief article for a more general audience.