THE KANGYUR (WORDS OF THE BUDDHA) TRANSMISSION: Completion of 100-plus volume, Kangyur reading transmission by 10th Sangye Nyenpa Rinpoche and Benchen Monastery, Nepal, personal message from 17th Karmapa and other observations/wishes

“Originally the scriptures of Buddhism were not written down in words and letters. The Buddha would say something orally, and the students would memorize what he said. Students who had achieved the dharani power of perfect memory would recite them to each other from memory. This was the tradition at the time.”  Those students would then recite the texts they had memorized to new students or monastics. For the students to memorize a text, they had to recite it a minimum of three times. Those of sharp faculties probably were able to memorize it after only three or four times, while those of lesser faculties needed to recite it multiple times until they had it memorized.” –17th Karmapa (2024)

Introduction

Yesterday, an audio of the 17th Gyalwang Karmapa was published online speaking about the recent completion (20th January) of the Kangyur (the Buddha’s collected words translated into Tibetan) transmission at Benchen Monastery in Nepal, by 10th Sangye Nyenpa Rinpoche.  Although, for obvious reasons, I had mixed feelings listening to the 17th Karmapa’s speech, which offered praise and thanks (but potentially opens the 17th Karmapa up to allegations of enabling abusive and unethical conduct of Karma Kagyu lamas (see more on that in my report below)), I  have translated the 17th Karmapa’s speech too for those who wish to know its contents in full.

The 10th Sangye Nyenpa is one of the very few people to have given the complete Kangyur transmission, and has done so several times. He is also known as one of the best and most proficient readers in the Karma Kagyu lineage, in terms of precise pronunciation and speed.  Other teachers who have given a Kangyur transmission include Je Khenpo (Bhutan 2017) who received the transmission from Dudjom Jigdral Yeshe Dorje Rinpoche. For more information on the 1st Sangye Nyenpa, one of the main teachers of the 8th Karmapa, Mikyo Dorje, see my Treasury of Lives biography about him here.

In brief, the 17th Karmapa mentioned how difficult it was to transmit such a huge amount of texts to a large amount of people in a small place, and how excellently prepared it was. The Karmapa also explained how Sangye Nyenpa had bestowed the Kangyur transmission a few times before, and also to him in Gyuto monastery (2010) [other people present at that transmission were Kyabje Goshir Gyaltsab Rinpoche, Kyabje Khamtrul Rinpoche, Dorzong Rinpoche, two Khenpos, and the 17th Karmapa’s sister]. The Karmapa explained how in this day and age, any interest or wish to hear and study the actual Buddha’s words is rare and precious indeed.  Reading 100-plus volumes of texts, of thousands of pages, to masses of people daily, is not an easy thing  to do at all, especially for someone of Sangye Nyenpa’s age and physical health issues.    The Karmapa mentioned a time during this recent transmission when Sangye Nyenpa became very sick, and even seemed like he was dying, and yet he was able to continue despite the challenges and hardships.

The 17th Karmapa ended by speaking again about the suffering in the world generally, the earthquake in Tibet, the wildfire in America that caused huge destruction, and about some people’s worries and doomsday/apocalypse type concerns, that in the next couple of years things will not be good on our planet. At such a an anxious time for many people, the Karmapa advised us to continue to make aspirations such as to remain inseparable from the Buddha’s speech/teachings and that all members of the Sangha attain full awakening.

In this report of the Kangyur transmission below, I first give some background on the Kangyur contents, the meaning of ‘transmission’ as taught by 17th Karmapa last year, as well as the importance of the Karmapas and Karma Kagyu in translating and publishing the first Kangyur editions (Yongle and Lijiang) into Tibetan.  The Lijiang edition (created by 9th Karmapa and 6th Zhamarpa with the assistance of the Mu Kings) was the first Kangyur printed in Tibet and edition was used as the basis for the Derge edition, completed in 1733, which has very few errors and is treated as the model version of the Kangyur.

I then briefly consider the question of the benefit of mass transmissions and take the opportunity of the 17th Karmapa’s generous and kind speech to give my own personal message of congratulations and good-will to Sangye Nyenpa Rinpoche.  Thus, on that final more positive and uplifting note, may we all move onwards and upwards into this new year 2025, and the forthcoming Tibetan Losar, with new resolutions, with the truth on our side, with honesty and authenticity, passion, wisdom, love and compassion and with Buddha Dharma in our hearts, as our “be and end all” life-blood that unites us all in its wisdom and great compassion, like Manjushri and Prajñāpāramitā/Saraswati.  Om Ah Ra Pa Tsa Na Dhi Dhi Dhi!

Music? Buddha Shakyamuni mantra, Come Together by The Beatles, Song for You by Ray Charles, Superstar by the Carpenters.

Written and translated by Adele Tomlin, 22nd January 2025.

The collected words of the Buddha in Tibetan (Kangyur): size, editions and contents

The meaning of “Ka-gyur” (pronounded Kangyur བཀའ་འགྱུར) is “the translated words (of the Buddha)”. It is the entire collection of texts regarded as buddhavacana or “Buddha-word”, translated into Tibetan. Depending upon the edition, the Kangyur comprises 101-120 volumes.   The texts considered to be “Buddha-word” are the records not only of the Buddha’s own discourses, but also of teachings and explanations given by others––often by his close disciples with his approval, or by other enlightened beings. Also included are systematic compilations of the Buddha’s pronouncements on particular topics, e.g. the rules of monastic discipline in the Vinaya texts. There are said to be 1,169 texts containing 70,000 pages.  The genres or categories of texts contained within the Kangyur include:

The Tibetan Kangyur and the importance of the Karmapas and Karma Kagyu in the first mass woodblock publications

There are several editions (handwritten and woodblock) of the Kangyur in Tibetan. The Kangyur used in the Benchen transmissions was said to be the latest edition, created in the 20th Century. This edition can be freely read online, as well as the Jiang (Lithang) and Derge Kangyur editions, at Adarshah here. Below is a brief explanation of the history of the Kangyur in Tibet.

Tibetan Kings, Guru Padmasambhava and Nyingma translations

The translation of the Buddha’s words into Tibetan began from the 7th – 8th Century onwards with the creation of he Tibetan script and with the assistance of the Trisong Detsen (ཁྲི་སྲོང་ལྡེ་བཙན།), 37th King of Tibet. .  Also, when the King invited Guru Padmasambhava to Tibet he taught Sanskrit to several people, including the Tibetan King.  The Nyingma translators, some of whom were Guru Padmasambhava’s main students and the translator Vairotsana, sent by the King to India were some of the most important Tibetans in translating the Tantras and words of the Buddha.

First handwritten editions: Narthang and Tsalpa

The first collected edition of the Kangyur Tibetan was the handwritten one created around 1312, when Khenpo Chomden Rigpe collected Buddhist scriptures from different areas and used them to compile two sets of Kangyur catalogs in Narthang (Snar Thang) Monastery. After Khenpo Chomden Rigpe passed away, his disciple Orpa Losal compiled a set of Kangyur and Tengyur in 1315 and offered it to Narthang Monastery.

This was followed by the Tsalpa Kangyur manuscript, a revised copy of the Kangyur written in gold and silver ink based upon the Narthang hand written manuscript. This copy was completed in 25 years from 1323 to 1348. There are a total of 260 volumes.

First woodblock editions: Yongle and Jiang created by the Karmapas/Karma Kagyu

However, the first woodblock published edition of the collected Kangyur was around the start of the 15th Century: the Yongle Kangyur.  The Chinese Emperor Yongle requested  the 5th Karmapa, Deshin Shegpa (1384-1415) , to craft Kangyur wood printing blocks at Linggu Temple, based on the Narthang and Tslapa Kangyur hand-written editions.

 In 2016,  17^th Karmapa explained that:

“In general, the words of the Buddha (Kangyur) and the translated treatises (Tengyur) spread widely in the areas of Tibetan culture, and this is due to the special activities of the Karmapas and the Shamar Rinpoches. For example, in the entire world, the first Tibetan edition of the words of the Buddha was produced during the time of the Ming Emperor Yongle (1360–1424) so it is known as the Yongle Kangyur…The 17^th Karmapa further explained that: “The 5th Karmapa Dezhin Shekpa (1384–1415) had a special connection with this text (Yongle Kangyur) and edited it.” The Ming Emperor Yongle is also said to have given the black crown replica of the dakini hair black crown that Karmapas wear during the black crown ceremony, see here.

According to scholars, the only other printed edition of the Tibetan Kangyur (other than the Yongle edition) produced prior to the late seventeenth century was the Jang Satam, or Litang, Kangyur, which was completed after 13 years and published in 1621 due to the efforts of the 9th Karmapa and his student, 6th ‘Red Hat’ Zharmapa, Chokyi Wangchug and the 5th Tai Situ Chokyi Gyaltsen [2] and the patronage of the Jang Dynasty King [3].   There are a total of 109 volumes including the table of contents. It was used as the basis for the Derge Kangyur edition, completed in 1733, which has very few errors and is treated as the model version of the Kangyur. For my recent pilgrimage visit to the Jiang region in 2024, and the Kangyur edition I saw there, see here.

Thus, the Karmapas and Karma Kagyu were crucial in terms of their role in the Kangyur being printed and disseminated. For more on that, see my article: The Kangyur and the Gyalwang Karmapas’ role in their publication and preservation.

The meaning of “reading transmission” according to original Buddhism: reading texts and then new students memorising them

The Kangyur transmission  by 10th Sangye Nyenpa was an oral reading transmission of the texts. However, it was not a “reading transmission” as used to be given to monastics. According to the 17th Karmapa’s teaching on The Seven Pointing Outs from the Hundred Instructions (Tri) of the 8^th Karmapa, (January 2024) he explained the different types of transmission and differences between what are called lung and tri in Tibetan, detailing different types of lung (transmission) based on memorising, repetition and explanation, and tri (guiding instructions).

In terms of what is meant by a “reading transmission”, the 17th Karmapa explained that:

“To elaborate on the topic of transmission, or lung, generally there are many different types including reading transmission, explanatory transmission, and instructional transmission. What does a reading transmission mean? In the Vinaya, a reading transmission is referred to as “giving transmission.”  What is meant in the Vinaya by giving transmission, is that  originally the scriptures of Buddhism were not written down in words and letters. The Buddha would say something orally, and the students would memorize what he said. Students who had achieved the dharani power of perfect memory would recite them to each other from memory. This was the tradition at the time.

Students would teach new students/monastics by reciting the texts they had memorized to them. The students had to then memorize a text, and they had to recite it a minimum of three times. Those of sharp faculties probably were able to memorize it after only three or four times, while those of lesser faculties, not quite so clever, needed to recite it multiple times until they had it memorized.

In brief, the transmission had to be recited as many times as necessary until it was memorized, and that was called ‘giving the transmission’ of the scripture. Once the student had memorized the texts that was considered to mean having received the transmission at that time. But in Tibetan, all the scriptures were written down, so there is no need to go to such lengths,” Karmapa pointed out. “Giving a reading transmission is probably a remnant of that earlier tradition when the scriptures were not written down on paper.”

The 17th Karmapa explained that these distinctions cannot clearly be found in the Sutras or Tantras explicitly described like that but that they developed into that in Tibet based on the differences between conceptual/word understanding and meaning understanding based on experience, which are present in the Sutras and Tantras.  However, even though in Tibet scriptures had been written down, and there was no longer any real need to recite and memorise them orally as they had at the time of Buddha.

Thus, the reading transmission by Sangye Nyenpa Rinpoche to all those masses of people over three months (challenging as it may have been for him to read it, and for people to sit for hours every day listening to it), the majority probably went away without having understood, never mind memorised, any of the texts, and makes one wonder of the benefit of such a transmission (see observations on that below).

The tradition and ‘benefit’ of transmission? Personal observations

The Kangyur transmission at Benchen monastery was a ‘words-only’ reading transmission and as far am aware did not involve any detailed teaching on the meaning of all those texts, and certainly no memorisation of the texts by those listening.  Transmissions of texts used to be given more personally and one to one in classes and groups but not having masses of people sitting and listening without understanding a word of them, as more a social and entertainment event, while they sup and have tea and chat and hang out together.

However, some say that just hearing the words of the Buddha is beneficial and plants a seed in one’s mind for hearing them again and again. No doubt that is true. Surely it is better to memorise those texts being read out, as was the traditional method? Or at the very least, study and develop the qualities and realisations contained in all those texts, such as love and compassion for all beings, bodhicitta, view of emptiness and not eating slaughtered animals etc. than to come away from it with a kind of ‘certificate’ that one can tell everyone about though?  Not as some kind of CV list of empowerments and transmissions, with hardly any practice or study or realisations!?

Personal message of congratulations for Sangye Nyenpa Rinpoche

Also, as people who follow and support my work will not doubt understand, I had mixed feelings  on hearing this audio message by the 17th Karmapa for a variety of reasons (and thought about ignoring and not translating it in full), which I have detailed previously, and see endnote below [1].

However,  taking my lead from ‘wisdom’ and compassion united, Noble Tārā statue speaking, and the root guru, as well as for the benefit of the Karma Kagyu tradition, regardless of what has happened previously in my romantic/sexual ‘friendship’ with Sangye Nyenpa, I also wanted to take this opportunity kindly given by the 17th Karmapa and ‘offer an olive branch’ and congratulate Sangye Nyenpa on organising such a long and challenging event for so many people, that aired the wise and compassionate words of the priceless Shakyamuni Buddha.  As the 17th Karmapa said, in this day and age, any interest in hearing the actual Buddha’s words is rare and precious indeed.  It is not an easy thing  to do at all, especially for someone of Sangye Nyenpa’s age (60) and physical health in general.

Focusing more on the positive (than the negative) aspects, Sangye Nyenpa was generally a very charming, generous and kind man for the most part when I knew him. He also personally helped to arrange and funded a fully expenses paid first time trip to Bhutan for me in 2019, and gave me lots of time and attention for translating his texts (with a beautiful voice I could listen to forever!), and with often a great sense of humour too. As for the blissful days and nights, that goes without saying. Although we had some heated arguments and fallouts (one memorable public one in particular in Bhutan with several onlookers), the memories, laughter and bliss, I will cherish always even to this day.  Clearly we have a very strong karmic connection and ‘feeling’ for each other….say no more! ha ha

Thus, despite the clearly unethical and wrong actions (online slander, lies, bullying, intimidation, ritualistic attacks, and even impersonation) by some people connected to Sangye Nyenpa committed towards me, my friends and associates, (which I have never received any apology or reparation for), and the loss of name, funding and overall trauma experienced by myself and others, I have tried to maintain the root samaya of love and compassion. I am neither a nun nor a recognised tulku, but an ordinary person with many faults, and so sincerely hope that my views about him and his conduct towards me and other women are faulty too, and that he had nothing but good intentions for us, and loves and respects women individually and as a group. Thus, I wish Sangye Nyenpa and all those connected to him happiness, health, wisdom, love and compassion.

Translation of 17th Gyalwang Karmapa’s speech on the completion of the Kangyur transmission by 10th Sangye Nyenpa Rinpoche

“Today in the excellent, pure, and flawless place where the Bhagavan Buddha was born, Nepal, the excellent teacher/spiritual friend, Kyabje Sangye Nyenpa Rinpiche, a sacred being in both learning and accomplishment, bestowed the precious oral transmission of the Victorious One Buddha’s words/Kangyur. An auspicious assembly, without sectarian bias, of many learned and accomplished masters also gathered at that place. At that auspicious gathering, the perfect conditions came together and such an excellent opportunity to receive the oral transmission of the Dharma arose.

Although I could not personally attend, I followed along like those who were present, and great pleasure,  delight and rejoicing arose. Generally, without needing to explain much in general, the venerable Sangye Rinpoche, having endured great hardship, spent three months continuously bestowing the transmission of the precious Kangyur/Buddha’s words, and today, he completed the recitation.

This was not the first time Rinpoche has recited the Kangyur; he has done so several  times before. On one of those occasions at Gyuto Monastery, I had the excellent opportunity to receive the transmission from Rinpoche in person.  As everyone knows, the precious Kangyur of Buddha’s words is, in terms of the Buddha’s teaching, what we point to.  It is primarily what we call the foundation of Buddha’s teachings, or we could say it is like the main source. Since the Buddhist teachings need to be traced back to the actual main source of Buddha’s words, the Kangyur is crucial and essential.

So, now for all of us, regardless of philosophical tradition or spiritual lineage (Ri-mey), when we say Kangyur, it has become something everyone considers authoritative and a place to establish direct validity and truth of the teachings. It has become regarded as very precious. This is well known to everyone without needing explanation.

Then today, Rinpoche completed the Kangyur transmission and empowerment. In addition, many lamas, and spiritual friends from various philosophical traditions came. Such an auspicious and excellent gathering occurred.What can one say about this unimaginable good fortune? It is truly excellent, a time of great fortune.  Nowadays, in this age of “five degenerations”[4], how can one not be disturbed by various illnesses and chaos? Yet even during such a time of intense challenges, there is still a hope and opportunity to engage in sacred Dharma practices and pursue spiritual goals. Moreover, many people are diligently striving to recite, receive and take interest in Dharma teachings and are seen doing so, right? This makes me think that it is as if we are experiencing a tale of extraordinary good fortune. For this reason, I rejoice for all those who seek Dharma teachings, and they are like my spiritual siblings.

Also, when many people attend such Dharma events, preparing and organising such an event is extremely difficult. In such a small place, with many people, and many buildings, the space becomes “narrow” and a “bunched-up” space, and also arranging seats for many people who arrive is very difficult. However, at Benchen Monastery, whether it was places to sit or meals, in every way, somehow the preparations seemed to be completely ready and done.  That too at Benchen Monastery was beneficial and worth striving for, and so to whoever was involved with that Khenpos and so on, to all of them, I wish to say “Thank you”.

The most important  one to say “Thank you” to is of course, Kyabje Sangye Nyenpa Rinpoche. During the transmission, there was a moment when his health seemed to become much worse and falter. When someone is not feeling well and then gives a teaching, it is extremely difficult. It is like seeing a beloved person who is about to die. Sometimes for someone like me, when I give even a short teaching, it can be a bit difficult. When I am constantly coughing, it is really challenging. Yet, Rinpoche has continued the transmission for months on end.

The Kangyur is a vast and huge collection of volumes of text, some texts have hundreds, even thousands of pages. Therefore, doing something like this must be extremely challenging and require lots of work, right? It must be very taxing on one’s physical heath.   Yet one works for the benefit of the teachings and beings. And like today’s completion of the transmission, it became virtuous in the beginning, virtuous in the middle and virtuous at the end. So, on behalf of everyone, I would like to say “Thank you very much, Rinpoche.”

Finally, what is needed for the well-being of sentient beings today? By enjoying the splendor of the holy Dharma, and someone who serves the precious Kangyur, and reciting the Buddha’s words, one thereby accumulates merit. In dependence on those virtuous acts, sentient beings as vast as space abide and rely on the path of spiritual teachings, leading to a state of happiness. Especially for the people of Tibet, for whom the 14th Dalai Lama is like their heart, may his life and teachings flourish, as may that of all the great holders of the incomparable non-sectarian teachings, may their lives and teachings spread in all directions.

Particularly in the land of Tibet, recently there have been earthquakes and many fires, causing many deaths and such situations require prayers for those who have passed away.  Especially those who have suffered injuries, they should be nurtured with great care. For such purposes, there are things to be requested and aspired for. Additionally, there are many ongoing wars in various places all around the world. Similarly, recently in the United States, there was a severe wildfire that caused unprecedented damage. So in all places there are wars, conflicts and disagreements and not well and there is public unrest and chaos, which can bring conflict and destruction.

In any case, in the future, it is said in the next one or two years, our world will not be good and it is a situation people say everyone should be worried and concerned about. When there are such concerns about these things, it is important to pray and offer aspirations. In particular, that we may remain inseparable from our teacher, the Buddha Bhagavan, and the precious teachings of the Buddha’s excellent speech, the holy Dharma. And may all the Sangha community attain complete liberation and enlightenment. For those such purposes, please offer unceasing prayers and immeasurable support. This is what I wanted to say. Now I will end my speech here. Thank you for your kindness.”

For Tibetan audio/video see here.

Endnotes

[1] The reason why it is suprising the 17th Karmapa continues to publicly support Sangye Nyenpa is first and foremost because there are various unresolved issues regarding the sexual harassment and dishonest and bullying conduct of Sangye Nyenpa and his family and Benchen community towards myself and other women over many years (see my 2020 article here). Perhaps the 17th Karmapa is not aware of these cases or has good reasons for not dealing (or being unable to  deal) with them. Nonetheless, by openly and publicly supporting Sangye Nyenpa he is also opening himself up to accusations of enabling such unethical and harmful conduct (and even to further legal cases).

In fact, considering Shechen Monastery and Rabjam Rinpoche have just ‘sacked’ the Dilgo Khyentse Yangsi for sexual misconduct allegations among other concerns, it is interesting that 17th Karmapa is not following their lead on that. Perhaps he has already advised Sangye Nyenpa, and this advice was not listened to, or perhaps he simply does not care about the voices and experiences of several women on this,including my own. If he does not care, it would be good to know how that fits with love and compassion for all sentient beings and respecting women in the Vajrayana (which is a root downfall). However, as the 17th Karmapa is my root guru since 2006, I have no other option than to accept that his reasons and direction on this are the best route forward.

In particular, in terms of the Karma Kagyu and the Karmapas it is good to move forward from this case and hopefully there has been some changed conduct and attitude towards women among the various Karma Kagyu teachers, and those of other lineages, accused of rape, sexual assault, harassment and dishonesty. If not, then there really is no hope for them or their lineages, as they should know better than anyone, that karmic results are not accidents and the reason they are facing such challenges in their personal and public lives is a direct result of their actions of body, speech and mind.

[2] According to Nourse (2014): “The work on this Kangyur was carried out from 1609 to 1614 in the kingdom of Jang Satam (’Jang Sa tham), a Naxi kingdom in the area Lijiang in today’s northwest Yunnan province. The king of Jang Satam, known by the Tibetan name Sönam Rapten (Bsod nams rab brtan, d. 1647), invited the Sixth Zhamar (Zhwa dmar) of the Karma Kagyü school, Chokyi Wangchuk (Chos kyi dbang phyug, 1584-1630)[v], to oversee the project. Chokyi Wangchuk brought with him a copy of a Tselpa Kangyur which had been stored at a place called Chingwa Taktsé (’Phying ba stag rtse) and used this as the base text of his editorial work. This edition then, along with the Yongle Kangyur, falls within the Tselpa line of Kangyurs.  Chökyi Wangchuk wrote a narrative catalogue for the collection[vi]. The blocks of the Jang Satam Kangyur were later removed and placed in a Gelukpa monastery in Litang (Li thang) in Kham during the time of the Fifth Dalai Lama, so that this edition of the Kangyur is often known as the Litang Kangyur.” (p.34).

[3] In Describing the Sources of the Kangyur by the 6^th Zharmapa, Chokyi Wangchuk, gives an explanation that the original [handwritten] manuscript that served as a basis for the Jiang Kangyur was “the best among the later editions. It was given its name based on the time period and its owner and known as the Tsalpa Kangyur. The masters and scholars who edited, annotated, and corrected it, included Zhonu Tsul Shakyai Gyaltsen, one or two in the succession of the Gyalwang Karmapas, Thamche Khyenpa Chenga Chokyi Drakpa, and Go Lotsawa. In Tibet these days, it is the peerless jewel.”

In 1615, the 6th Zharmapa wrote the catalogue (dkar chag) for the Litang Kangyur which is available at TBRC WC1CZ881 ( li thang bka’ ‘gyur dkar chag). It is the original catalogue of the Kangyur carved in Jang Satam. See: https://dakinitranslations.com/2020/10/24/the-kangyur-and-the-karmapas-important-role-in-their-publication-and-preservation/

[4] The five degenerations (or impurities)  (Tibetan: snyigs-ma lnga; Sanskrit: pañcakaṣāya) are defined in the Gyu-trul Gyatso (sgyu-‘phrul rgya-mtsho) of volume 15 of the Nyingma Collected Tantras (rnying-ma’i rg.yud-‘bum.—[Cf. the Mahāvyutpatti 2335-2340]:

1. degeneration of life-span (tshe’i snyigs ma) — the shortening of the length of life;
2. degeneration of time (dus kyi snyigs ma) — the decline in the quality of things, grain is less savory and nutritious, fails to ripen and so on;
3. degeneration of disturbing emotions (nyon mongs kyi snyigs ma) — the decline in the virtues of householders, negative emotions strive;
4. degeneration of views (lta ba’i snyigs ma) — the decline in the virtues of the ordained sangha, wrong views proliferate;
5. degeneration of experience (nyams kyi snyigs ma) — the decline in physical form, intellect, good health and so on.