The Jonang School, one of the major traditions of Tibetan Buddhism, holds a distinctive place in Buddhist history and philosophy. Originating from a valley in Pencholing Township, Lhatse County, its name derives from “Jonang,” with highlighting its geographic roots. The school emerged in the 11th century, tracing its philosophical foundations to Yumo Mikyö Dorje, a pioneering Tibetan scholar. He introduced the shentong (གཞན་སྟོང་) perspective within Madhyamaka philosophy.
By the late 13th century, the Jonang tradition established itself as a distinct school under the leadership of Kunpang Tukje Tsondru (1243–1313), setting up monasteries that solidified its presence.
Historical Background of Jonang School
Origins and Early Development
The Jonang School emerged as a significant Tibetan Buddhist tradition thanks to Yumo Mikyö Dorje, whose shentong philosophy emphasized the luminous and ultimate nature of reality beyond conceptual emptiness. This perspective contrasted with traditional Madhyamaka interpretations and became the cornerstone of Jonang thought.
In the late 13th century, Kunpang Tukje Tsondru advanced the tradition by founding monasteries in the Jonang Valley, near modern-day Pencholing Monastery in Shigatse. The school flourished during the Yuan Dynasty, expanding its spiritual influence across the Ü-Tsang region.
Challenges and Revival
The early Ming Dynasty posed challenges for the Jonang School as its shentong philosophy faced criticism from rival traditions. A lack of secular political support further diminished its prominence. However, the Tsangpa Kingdom, backed Tāranātha, a prominent Jonang master, who revitalized the tradition. Tāranātha expanded Jonang teachings into Amdo, and Kham, establishing key monasteries such as Dzamthang and Dartsang.
Suppression and Survival
The Qing Dynasty marked a turning point for the Jonang School. Under the dominance of the Gelug School and the Fifth Dalai Lama, Dzamthang Monastery was converted into a Gelug institution and renamed Ganden Pencholing Monastery. Jonang texts and teachings faced suppression, and many monasteries in central Tibet transitioned to the Gelug tradition.
Despite these challenges, the Jonang School endured in remote areas like Ngawa Prefecture (Sichuan) and Golok Prefecture (Qinghai). Monasteries such as Chökyi Monastery, Balang Monastery, and Sagya Monastery safeguarded its teachings, preserving its unique spiritual heritage.
The Contemporary Jonang School
Today, the Jonang School thrives with hundreds of monasteries across Tibet, Sichuan, and Qinghai. It remains a vibrant tradition, emphasizing the shentong view and integrating it with unique meditation and ritual practices. Prominent Jonang monasteries include Balang Monastery in Barkham County and Taktsang Monastery in Golok Prefecture.
Key Features of Jonang Philosophy
- Shentong View: This central tenet highlights the luminous and ultimate nature of mind and reality, transcending mere conceptual emptiness.
- Kalachakra Tantra: A cornerstone of Jonang practice, focusing on advanced meditation techniques and ritual precision.
The Jonang School stands out in Tibetan Buddhism for its distinctive interpretations of Buddhist philosophy and practice. Emerging over centuries, the school transitioned from a philosophical theory to an established monastic tradition, deeply rooted in the teachings of Indian Mahayana and Vajrayana masters like Nagarjuna, Asanga, and Vasubandhu.
This transformation began with the visionary Tibetan scholar Yumo Mikyö Dorje, who introduced the shentong (other-emptiness) perspective. This revolutionary interpretation of Madhyamaka philosophy not only sparked intense debates but also laid the foundation for the Jonang School as a unique tradition within Tibetan Buddhism.
Development of the Shentong View
The shentong philosophy proposed by Yumo Mikyö Dorje emphasizes the luminous and ultimate nature of reality, transcending conceptual emptiness. Despite facing criticism from many Tibetan scholars, the shentong view attracted a devoted following.
The refinement and expansion of shentong teachings by Yumo Mikyö Dorje’s disciples led to the emergence of the Jonang tradition. Among them, Kunpang Tukje Tsondru (1243–1313) played a pivotal role in systematizing and popularizing these teachings. His contributions integrated shentong into the broader framework of Madhyamaka philosophy, Vajrayana practices, and the Kalachakra Tantra, solidifying its place within Tibetan Buddhism.
Establishment of the Jonang Monastery
In 1293, Kunpang Tukje Tsondru established the Jonang Monastery in the sacred Jonang Valley, marking a significant milestone for the school. This monastery became a center for the study and practice of shentong philosophy, providing a structured environment for scholars and practitioners.
At Jonang Monastery, teachings, debates, and meditative practices flourished, focusing on shentong and its practical applications. Kunpang Tukje Tsondru’s seminal works, including the Essential Commentary on the Root Text of the Kalachakra Tantra and the Extensive Commentary on the Six-Branch Yoga, became foundational texts for the Jonang tradition. These contributions institutionalized shentong and advanced the Kalachakra teachings within the school.
Influential Disciples and Their Contributions
One of Kunpang Tukje Tsondru’s most notable disciples was Khyungpo Drakpa (1257–1320). Initially trained under Kagyu masters like Karma Pakshi (1204–1283) and later in tantric teachings by Shabkar Jangchub Zangpo, Khyungpo Drakpa eventually sought out Kunpang Tukje Tsondru.
Deeply inspired by the shentong philosophy and the Six-Branch Yoga, Khyungpo Drakpa achieved profound realizations. Recognizing his accomplishments, Kunpang Tukje Tsondru entrusted him with the entirety of Jonang teachings, ensuring their preservation and transmission.
Core Teachings and Doctrines
The Jonang School is primarily known for its Shentong Madhyamaka philosophy, which offers a unique perspective on emptiness. In contrast to the Rangtong (Self-Emptiness) view,Shentong asserts that the ultimate nature of reality is empty of all conceptual and relative phenomena but inherently endowed with luminous, positive qualities. This philosophy integrates the profound insights of Madhyamaka with the experiential practices of Vajrayana, forming the cornerstone of Jonang teachings.
Moreover, the Jonang tradition places significant emphasis on the Kalachakra Tantra, an esoteric system of Buddhist practice. The school developed a structured curriculum around the Six Yogas of Kalachakra, which are advanced meditative techniques designed to achieve enlightenment.
Revival and Decline of Jonang School
Dolpopa Sherab Gyaltsen (1292–1361), one of the most prominent figures of the Jonang tradition, authored the seminal text Mountain Doctrine, which systematized Shentong thought. His works provided a strong doctrinal foundation, solidifying the Jonang School’s place in Tibetan Buddhist philosophy.
In the late 16th and early 17th centuries, the Jonang School experienced a revival under the leadership of Taranatha (1575–1634). A prolific scholar and practitioner, Taranatha received support from the Tsangpa rulers and established Dzamthang Monastery. His contributions expanded the Jonang tradition into regions like Amdo, Kham.
Key Figures and Contributions
- Dolpopa Sherab Gyaltsen (1292–1361): Known as the “Buddha of Dolpo,” Dolpopa formalized Shentong thought through his Mountain Doctrine. He also oversaw the construction of the Great Stupa of Jonang, a significant architectural and spiritual symbol for the Jonang tradition.
- Taranatha (1575–1634): A pivotal figure in the revival of the Jonang School. Taranatha expanded the school’s reach and authored numerous works on Kalachakra Tantra and other advanced practices. His contributions helped preserve and revitalize the tradition.
The Kalachakra Tantra and Its Lineages in Tibetan Buddhism
The Kalachakra Tantra, one of the most advanced and profound teachings in Tibetan Buddhism, has multiple lineages, of which the Dro and Ra lineages are the most prominent. These lineages have shaped the transmission and practice of the Kalachakra teachings.
The Ra Lineage
The Ra lineage originated from the Kashmiri master Samantashri and his Tibetan disciple and translator Ra Lotsawa Dorje Drak. This lineage became prominent within the Sakya school, upheld by eminent masters such as Sakya Pandita and Drogon Chogyal Phagpa. The Ra lineage maintained a systematic approach to the Kalachakra teachings, incorporating them into the broader Sakya scholastic and meditative framework.
The Dro Lineage
The Dro lineage, on the other hand, descended from the Kashmiri scholar Somanatha, who brought the teachings to Tibet in 1027 AD. He was assisted by his translator Dro Lotsawa Sherab Drak, whose name became synonymous with this transmission. This lineage emphasized the experiential and meditative aspects of the Kalachakra Tantra, making it accessible to practitioners seeking direct realization.
Integration into the Jonang Tradition
The Dro lineage became an integral part of the Jonang tradition through its founder Yumo Mikyo Dorje and later Kunpang Tukje Tsondru. These masters adopted the Dro lineage as a cornerstone of Jonang teachings, merging its meditative practices with their unique Shentong Madhyamaka philosophy.
The Jonang scholar Taranatha further advanced the Kalachakra teachings within the Jonang lineage. His extensive commentaries and teachings on the Tantra left a lasting impact, ensuring its preservation and further refinement.
Political Suppression and Transmission to Gelug
In the 17th century, the Great Fifth Dalai Lama suppressed the Jonang lineage for political reasons, converting many of its monasteries into Gelug institutions. Despite this suppression, much of the Jonang Kalachakra tradition was absorbed by the Gelug school. This ironic twist ensured the survival and transmission of Jonang contributions to the Kalachakra tradition.
Modern-Day Jonang School and thoughts
The 19th century saw a revival of Shentong philosophy, particularly through figures of the Rimé movement like Jamyang Khyentsé Wangpo (1820–1892), Jamgön Kongtrül (1813–1899), and Jamgön Ju Mipham (1846–1912). Kongtrül’s Shentong works remain influential in Kagyu circles, while Mipham presented a unique Shentong perspective within his Prasangika Madhyamaka framework. Shentong also influenced Shechen Gyaltsab Padma Namgyal (1871–1926), a teacher of Dilgo Khyentse Rinpoche.
In the modern era, the Jonang school experienced a resurgence, with key defenders of Shentong including Bamda Gelek Gyatso (1844–1904), Tsoknyi Gyatso (1880–1940), and Ngawang Yonten Sangpo (1928–2002), preserving its unique philosophical legacy.
