Kalachakra Completion

The first stage on the path is to develop a clear and confident understanding of the lineage of teachings we will rely on to realize the ultimate nature of reality. This begins with a crucial question: Can these teachings truly produce the result I seek? If a path is incomplete, it may help us progress but ultimately fall short of delivering full realization. That’s why we must take the time to thoroughly investigate the methods we encounter—studying, reflecting, and meditating to understand their true potential.

In doing so, we learn to distinguish between provisional teachings and those that are definitive—those that directly point to primordial wisdom and aim to transcend dualistic consciousness. Until we reach such teachings, we should treat all others as stepping stones along the way.

By cultivating discriminating wisdom, we gain the ability to assess each teaching’s benefits and limitations in relation to our karmic conditions. This clarity gives rise to deep confidence in our path, knowing precisely why we follow it and how it leads to our goal. With this unwavering trust, the mind can finally rest—free from confusion and afflicted doubt.

During the process of developing our confidence in the lineage of teachings, we will likely encounter many teachers. The information that they express may come in different forms such as texts, oral instructions and so forth. In the beginning, the role of our teachers is to help us understand what is primary and what is secondary. They introduce us to phenomena that we need to focus on and provide us with guidance in how to use those phenomena to transform our experience. 

With time, we will develop clarity regarding the teachings and our confidence in the lineage will become strong. This connection is not based on blind devotion, but on careful discernment—we have examined the guru’s qualities, verified their qualifications, and determined that they are a trustworthy vessel of the authentic lineage. We trust not only in their realization but also in their capacity to guide us in accordance with the profound view and methods of the path. When this happens, the mind and heart naturally opens and becomes ready to deepen its relationship with the teacher through which that lineage flows. This is a natural process that does not require you to “choose your teacher”. You will know in your heart if this is your root guru. Instead, while we learn to cherish all of our teachers for their kindness, we also recognise that some teachers are more capable of unlocking the definitive meaning of the teachings for our individual minds. Such teachers are the most precious and we should cultivate our relationship with them as much as we can.

While we may still face challenges and discomfort along the way, our faith gives us the strength to persevere. We understand that true transformation is not always smooth, but we are confident that the guru’s instructions—however confronting or demanding—are given for our ultimate benefit. With this faith, we can surrender the resistance of doubt and step forward with courage and openness.

We deepen this connection by aligning our own priorities with those of our guru. Rather than viewing them simply as a source of teachings, we engage with gratitude—offering our time, skills, and resources to support their vision. In doing so, we serve not only the guru, but also the broader community of students walking this path.

This relationship forms a powerful support network that holds and uplifts us as our practice moves into increasingly subtle dimensions. With faith in our guru and confidence in the path, our minds can rest in certainty, knowing we are guided, supported, and never alone—no matter what arises.

Having established unwavering confidence in the lineage and the teacher, the next step is to establish confidence in our own capacity to achieve the goals we seek. All too often, while we may be able to see that others have achieved realisation, we still lack the confidence that we can do it ourselves. We doubt that we have the strength of determination needed, that we have the necessary conditions for success or that we even possess the capacity to do so.  To overcome these perceived limitations we need to engage in practices that will reveal to us what has always been there—our innately pure nature. We need to see that the ideas that are expressed in our lineage by our teacher are in fact verifiable in our own experience. This is a process, where each step reveals more and more of our essence and this gives us increasing degrees of confidence which spur us forward into deeper and deeper states of experience. Having previously studied the structure and methodology of the path in the first stage of this process, we will have identified two sets of practices—the preliminaries and the main practices. In our case, the main practices are referred to as the vajra yogas. These are a collection of practices which focus on the initial realization of primordial wisdom and then the refinement of that realization until buddhahood is reached.  The preliminary practices are a collection of practices which are designed to bring one from one’s present state of consciousness to a non-conceptual state in which primordial wisdom can arise. The set of preliminary practices most suitable for a particular practitioner will depend entirely upon the mind of the practitioner and which ones are most suited to clearing away the specific blockages which prevent that practitioner from releasing their conceptual grasp on dualistic reality. Regardless of the preliminaries used, if a practitioner is able to learn to abide in a completely non-conceptual awareness, then they will have achieved what is known as “confidence in one’s self.” This specific mind knows clearly what is reality and what is illusion, therefore there is no doubt in who the true self is. This confidence is the necessary foundation for then engaging in the main practices of the vajra yogas.

༄༅། །As clearly prophesied in various sutras and tantras, the Omniscient Dolpopa Sherab Gyaltsen, who possessed the four reliances, expounded on the ultimate meaning, the intention of the final turning of the wheel, the profound secrets of the Kalachakra, the king of the highest secret mantras, and the view of union. In the land of Tibet, amidst the snowy mountains, he proclaimed the first great roar of the fearless lion, in a treatise entitled, it is universally and undeniably known that one effortlessly attains the high state of accomplishment. Therefore, the glorious Jonangpa is a true holder of the practice lineage who has never sought worldly fame or political titles.

Moreover, if all the unique profound meanings were displayed in the marketplace, the intensity of blessings could not be experienced, so the essence of the instructions is given only to qualified students, and the guru-disciple bond is protected like the eyes. If one highly values and is cautious about the secrecy of the profound meaning, one can be liberated by realization and swiftly traverse the stages and paths, not just with mere belief, but as a religious tradition that has recorded experiential notes. Therefore, discipline is seen as most crucial in how to propagate profound teachings in the future. Thus, the highest Vajra Yoga of the profound path, perfectly transmitted from Northern Shambhala, the Six Yogas of the Completion Stage, are taught by qualified Vajra Masters of the Jonangpa to their respective disciples, both common and uncommon.

By JONANGPA’s master, the eighth reincarnation of Tsangwa, Jigme Dorje Rinpoche, from Dzamtang Tsangchen Choekyi Phodrang in eastern Tibet, on the Naga full moon day of the Fire Bird year of the Tibetan calendar, on this extraordinary day of the Kalachakra Root Tantra discourse.

His Holiness Jigmé Dorje Rinpoche head of Jonang Lineage and Abbott of Dzamthang’s Endorsement of Khentrul Rinpoche

Shar Khentrul Jamphel Lodrö has attained great faith in the teachings of Tibetan Buddhism through his intensive study of the five main traditions of Nyingma, Sakya, Kagyu, Jonang and Geluk. On the basis of these teachings, he has written many great books on subjects such as the history of the Dharma and non-sectarian philosophical views. Through this work he has brought great benefit to the doctrine.

While having studied under many great masters from each of the traditions, his root master was the truly learned and accomplished master Jetsun Lama Lobsang Trinlé, also known as Lama Trinlé Tsang. From him, he spent a long time learning the complete teachings of Sutra and Tantra, specifically, the six branch practices of the Kalachakra Completion Stage. In recognition of his great effort to achieve mastery of all traditions, Jamphel Lodrö was awarded the title of Rimé Master by his root teacher. In particular, he was given the highly blessed Khenpo-hat which had been worn by Lama Lobsang Trinlé throughout that master’s life. This hat carries with it profound blessings and is a sign that Jamphel Lodrö will bring great welfare to beings in the future.

As a child, Jamphel Lodrö was recognised as the immediate reincarnation of the Golok lama Getse Khentrul; however, this truth was kept secret in order to expel obstacles to his life. Many years later, with permission from his root master and after all obstacles had been dispelled, the seal was lifted and he was publicly recognised as the second incarnation of the Washul Lhazu Lama—Ngawang Chözin Gyatso.

Presently, he has been giving extensive teachings on the sutras of definitive meaning and the profound philosophical views of Zhentong Madhyamaka, as well as the preliminary practices which form the foundation for the practice of Kalachakra. He has made great effort to make these teachings available in the Tibetan and English languages, with the aim to eventually translate them into many other languages in the future. Due to his determination to make the Zhentong philosophy accessible, many people all over this world have received great benefit and for that I am very grateful. I rejoice and thank him on behalf of all Jonang practitioners, and fully support him in his many activities.

I would particularly like to express my highest regard for his courage to take responsibility for the most rare and profound teachings of the Kalachakra as an authentic holder of the lineage, as well as for his emphasis for all traditions to come together in the name of global peace and harmony. From the bottom of my heart, I rejoice in these great deeds for they are truly the causes for a golden age to arise. 

To all those who are currently supporting Khentrul Rinpoché to achieve these activities, I would like to express my heartfelt thanks to you and rejoice in the vast merit that you are creating. It is most rare to have the opportunity to encounter these teachings which can bring so much peace and harmony to this world. I make prayers and aspirations that in the future, we will all gather together in the sublime northern realm of Shambhala.

Written at the Dharma palace of the Great Eastern Monastery of Dzamthang Tsangwa by the 47th Vajra Throne Holder Tsangwa Geitrul, Supreme Incarnation Jigme Dorje on the sixth month of the fire monkey year during the 17th rabjung (August, 2016).