Longchenpa

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Longchenpa in his meditation seat
Longchenpa
Tibetan name
Tibetan ཀློང་ཆེན་རབ་འབྱམས་པ
Chinese name
Simplified Chinese 隆钦然绛巴
Traditional Chinese 隆欽然絳巴
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Longchen Rabjampa, Drimé Özer (Wylie: Klong-chen rab-'byams-pa, Dri-med 'od-zer) "Longchenpa" (1308–1364) was a major teacher in the Nyingma school of Tibetan Buddhism. Along with Sakya Pandita and Je Tsongkhapa, he is commonly recognized as one of the three main manifestations of Manjushri to have taught in Central Tibet. His major work is the Seven Treasures,[1] which encapsulates the previous 600 years of Buddhist thought in Tibet. Longchenpa was a critical link in the exoteric and esoteric transmission of the Dzogchen teachings. He was abbot of Samye, one of Tibet's most important monasteries and the first Buddhist monastery established in the Himalaya, but spent most of his life travelling or in retreat.

The date for Longchen Rabjampa's parinirvāṇa (his relinquishing of the appearance of his physically manifest form to others — or, in common parlance, his "death" or "demise") is often incorrectly given as having been during 1363. However, Longchen Rabjampa did not die in 1363; he died in 1364.

Longchen Rabjampa was born at Gra-phu stod-gron in g.Yo-ru in Eastern dBus in Central Tibet on the eighth day of the second lunar month of the Earth-Male-Ape year (i.e., Friday, 1 March 1308; which was at the beginning of that Tibetan calendrical year) The date of Longchen Rabjampa's 'parinirvāṇa' was on the eighteenth day of the twelfth lunar month of the Water-Female-Hare year (i.e., Wednesday, 24 January 1364; which was at the end of that Tibetan calendrical year) at O-rgyan-rdzong in Gangs-ri thod-kar, Tibet.

David Germano, in his doctoral thesis on the Tsigdön Dzö (tshigs don mdzod) (one of the Seven Treasuries),[2] frames the brilliance of Longchenpa within the wider discourse of the Dzogchen tradition (found in the Bonpo Zhangzhung and Indo-Tibetan traditions of Buddhism):

"Although at least five hundred years (800 CE - 1300 CE) of thought, contemplation and composition in this tradition (which may not have been a clearly self-conscious tradition in the beginning) preceded him such that all the major themes, structures, and terminology were in place prior to his birth (above all in the canonical Seventeen Tantras of the Great Perfection (rgyud bcu bdun)), it was Longchenpa (1308-1363) [sic] who systematically refined the terminology used by the tradition with a series of subtle yet clear distinctions; brilliantly revealed its relationships with mainstream exoteric Buddhist thought; clarified its internal structure; created from it masterpieces of poetic philosophy remarkable for their aesthetic beauty, philosophical rigor, and overall clarity; and overall pinpointed the inner quintessence of the tradition with writings that not only systematized every major topic, but also creatively explained each to render crystal clear the unprecedented revolution in the content, form, and structure of "philosophical" thought in Indo-Tibetan Buddhism that the Great Perfection teachings entail."[2][3]

Name and titles

Apart from Longchenpa's names given below, he is sometimes referred to by the honorary title "Second Buddha" (Tib. rgyal ba gnyis), a term usually reserved for Guru Padmasambhava and indicative of the high regard in which he and his teachings are held. Like the Third Karmapa Rangjung Dorje, Rongzompa and Jigme Lingpa, he carried the title "Kunkhyen" (Tibetan; "All-Knowing").

Various forms and spellings of Longchenpa's full name(s), in which 'Longchen' means "great expanse", "vast space", "great vortex", and 'Rab 'byams' "cosmic", "vast", "extensive", "infinite".

  • Longchen Rabjam (klong chen rab 'byams; "vast infinite expanse" or "great cosmic whirlpool")
  • Longchen Rabjampa (klong chen rab 'byams pa)
  • Longchenpa Drimé Özer (klong chen pa dri med 'od zer [Skt. vimalaprabhāsa, Immaculate Splendour])
  • Künkhyen Longchenpa (kun mkhyen klong chen pa; the Omniscient [Skt. sarvajña] Longchenpa)
  • Künkhyen Longchen Rabjam (kun mkhyen klong chen rab 'byams, Omniscient Great Cosmic Expanse)
  • Künkhyen Chenpo (kun mkhyen chen po; Great Omniscient One [mahāsarvajña])
  • Künkhyen Chenpo Drimé Özer (kun mkhyen chen po dri med 'od zer [mahāsarvajñavimalaprabhāsa, Great Omniscient One Immaculate Splendour])
  • Künkhyen Chökyi (kun mkhyen chos kyi rgyal po; All-knowing Dharma King [sarvajñānadharmarāja])
  • Gyalwa Longchen Rabjam (rgyal ba klong chen rab 'byams, The Conqueror Longchen Rabjam)
  • Gyalwa Longchen Rabjam Drimé Özer (rgyal ba klong chen rab 'byams dri med 'od zer, The Conqueror Longchen Rabjam, Immaculate Splendour)

Biography

A reincarnation of Pema Ledrel Tsal, as such Longchenpa is regarded as an indirect incarnation of the princess Pema Sal.[4] He was born to the master Tenpasung,[4] an adept at both the sciences and the practice of mantra, and Dromza Sonamgyen, who was descended from the family of Dromton Gyelwie Jungne. Legend states that at age five, Longchenpa could read and write[4] and by age seven his father began instructing him in Nyingma tantras.[4] Longchenpa was first ordained at the age of twelve[4] and studied extensively with the Third Karmapa, Rangjung Dorje.[4] He received not only the Nyingma transmissions as passed down in his family,[4] but also studied with many of the great teachers of his day without regard to sect. He thus received the combined Kadam and Sakya teachings of the Sutrayana through his main Sakya teacher, Palden Lama Dampa Sonam Gyaltsen, in addition to the corpus of both old and new translation tantras. At the age of nineteen, Longchenpa entered the famous shedra (monastic college) Sangpu Neutok (Wylie: gSang-phu Ne'u-thog),[4] where he acquired great scholarly wisdom. He later chose to practice in the solitude of the mountains, after becoming disgusted by the unpleasant behavior of certain scholars.

When he was in his late twenties two events occurred that were to be of decisive importance in his intellectual and spiritual development. One was a vision of Guru Padmasambhava and his consort Yeshe Tsogyal. The other happened in his twenty-ninth year, his meeting with the great mystic Rigdzin Kumaradza (alt. Kumaraja) from whom he received the Dzogchen empowerment and teachings in the mountains, the uplands of Yartökyam at Samye where he was traveling from valley to valley with his students under the most difficult of circumstances. Dudjom Rinpoche (1904–1987) et al. (1991: p. 579) held that just prior to the arrival of Longchenpa, Kumaraja related to his disciples:

"Last night I dreamt that a wonderful bird, which announced itself to be a divine bird, came with a large flock in attendance, and carried away my books in all directions. Therefore, someone will come to hold my lineage."[5]

Kumaraja accepted no outer tribute from Longchenpa for the teachings he received as Kumararaja through his supernormal cognitive powers discerned that Longchenpa was blameless and had offered his tribute internally.[5]

Together with Rangjung Dorje, Longchenpa accompanied Kumaraja and his disciples for two years, during which time he received all of Rigdzin Kumaradza's transmissions. Through the efforts of these three, the diverse streams of the "Innermost Essence" (nying thig) teachings of Dzogchen were brought together and codified into one of the common grounds between the Nyingma and Karma Kagyud traditions.

After several years in retreat, Longchenpa attracted more and more students, even though he had spent nearly all of his life in mountain caves. During a stay in Bhutan (Tib., Mon), Longchenpa fathered a daughter and a son, of which the latter, Trugpa Odzer (b. 1356), also became a holder of the Nyingtig lineage. A detailed account of the life and teachings of Longchenpa is found in Buddha Mind by Tulku Thondup Rinpoche[6] and in A Marvelous Garland of Rare Gems by Nyoshul Khenpo.[7]

Pema Lingpa the famous terton (finder of sacred texts) of Bhutan is regarded as the immediate reincarnation of Longchenpa.

In the Nyingma lineage, Longchenpa, Rongzom, and Mipham are known as "the Three Omniscient Ones".

Works

Longchenpa is widely considered the single most important writer on the Dzogchen teachings. He is credited with more than 250 works, both as author and compiler, among which are the famous Seven Treasures (mdzod bdun), the Trilogy of Natural Freedom (rang grol skor gsum), the Trilogy of Natural Ease (ngal gso skor gsum), his Trilogy of Dispelling Darkness, and his compilation - plus commentaries - of the Nyingtig Yabshi. He is also a commentator of the Kunyed Gyalpo Tantra (Tib., kun byed rgyal po'i rgyud; "The King Who Creates Everything", Skt. kulayarāja, "the King of the Dwelling Place [of Ultimate Bodhicitta]), a text belonging to the Mind Class (Tib., sems sde) of the Ati Yoga Inner Tantras. As scholar Jacob Dalton summarizes,

His foremost writings were gathered into several collections: The Mdzod bdun (Seven Treasuries) are his most famous works, presenting the whole of Buddhist thought from a snying thig viewpoint; the Ngal gso skor gsum (Resting at Ease Trilogy) and the Rang grol skor gsum (Natural Freedom Trilogy) provide in-depth introductions to Rdzogs chen; the Mun sel skor gsum (Dispelling the Darkness Trilogy) are three commentaries on the Guhyagarbha Tantra; and the Snying thig ya bzhi (Seminal Quintessence in Four Parts) is a redaction of his three snying thig commentaries together with their predecessors, the Vima snying thig and the Mkha' 'gro snying thig.[8]

Longchenpa combined the teachings of the Vima Nyingtig lineage with those of the Khandro Nyingtig, thus preparing the ground for the fully unified system of teachings that became known as the Longchen Nyingthig (by Jigme Lingpa).

Translations in English

  • The Precious Treasury of Pith Instructions *(Upadeśa ratna kośa nāma/Man ngag rin po che'i mdzod ces bya ba). Translated by Richard Barron (Lama Chökyi Nyima). Padma Publishing 2006
  • The Precious Treasury of the Way of Abiding (Tathātva ratna kośa nāma/gNas lugs rin po che'i mdzod ces bya ba). Translated by Richard Barron (Chökyi Nyima). Padma Publishing 1998
  • Commentary on The Treasury of the Precious Abiding Reality: A Meaning Commentary on the Quintessence of the Three Series (Tathātva ratna kośa nāma vritti). In The Rhetoric of Naturalness: A Study of the gNas lugs mdzod. Translated by Gregory Alexander Hillis. Universoty of Virginia 2003
  • Natural Perfection (gNas lugs mdzod). Translated by Keith Dowman. Wisdom Publications 2010
  • The Precious Treasury of Philosophical Systems (Yāna sakalārtha dīpa siddhyanta ratna kośa nāma/Theg pa mtha' dag gi don gsal bar byed pa grub pa'i mtha' rin po che'i mdzod ces bya ba). Translated by Richard Barron (Chökyi Nyima). Padma Publishing 2007
  • The Treasury of Doxography (Grub mtha mdzod). In The Doxographical Genius of Kun mkhyen kLong chen rab 'byams pa. Translated by Albion Moonlight Butters. Columbia University 2006
  • The Basic Space of Phenomena (Dharmadhātu ratna kośa nāma//Chos dbyings rin po che'i mdzod ces bya ba). Translated by Richard Barron (Chökyi Nyima). Padma Publishing 2001
  • Spaciousness: The Radical Dzogchen of the Vajra-Heart. Longchenpa's Treasury of the Dharmadhatu (Dharmadhātu ratna kośa nāma//Chos dbyings rin po che'i mdzod ces bya ba). Vajra Publishing 2013
  • Choying Dzod (excerpts). In Tulku Thondup. The Practice of Dzogchen
  • A Treasure Trove of Scriptural Transmission (Commentary on the Treasury of Jewels called the Dharma Plane/Dharmadhātu ratna kośa nāma vṛtti/Chos dbyings rin po che'i mdzod ces bya ba'i 'grel pa). Translated by Richard Barron (Chökyi Nyima). Padma Publishing 2001
  • The Treasury of Precious Words and Meanings. Illuminating the Three Sites of the Unsurpassed Secret, the Adamantine Nucleus of Radiant Light (Padārtha Ratnasya Kośa nāma/Tshig Don Rin-po-che mDzod Ces Bya Ba), chapters 1-5. In David Francis Germano. Poetic Thought, the Intelligent Universe and the Mystery of Self: the Tantric Synthesis of rDzogs Chen in fourteenth century Tibet. The University of Wisconsin, 1992
  • Tshigdon Dzod (excerpts). In Tulku Thondup. The Practice of Dzogchen
  • Padma karpo (The White Lotus) (excerpts). In Tulku Thondup. The Practice of Dzogchen
  • Kindly Bent to Ease Us (Ngal-gso skor-gsum). Part One: Mind (Sems-nyid ngal-gso). Translated and annotated by Herbert V. Guenther. Dharma Publishing 1975
  • Kindly Bent to Ease Us. Part Two: Meditation (bSam-gtan ngal-gso). Translated and annotated by Herbert V. Guenther. Dharma Publishing 1976
  • Kindly Bent to Ease Us. Part Three: Wonderment (sGyu-ma ngal-gso). Translated and annotated by Herbert V. Guenther. Dharma Publishing 1976
  • Maya Yoga: Longchenpa's Finding Comfort and Ease in Enchantment (sGyu ma ngal gso). Translated by Keith Dowman. Vajra Publishing 2010
  • The Full-fledged Khyung-chen Bird (Khyung-chen gshog-rdzogs/Suparṇaka Mahāgaruḍa). An Essay in Freedom as the Dynamics of Being. Edited, translated and annotated by Herbert Guenther. The International Institute for Buddhist Studies of the International College for Advanced Buddhist Studies 1996.
  • Now that I Come to Die. Intimate guidance from one of Tibet's greatest masters. Now that I Come to Die & The Four Immeasurably Great Catalysts of Being. Translated by Herbert V. Guenther. Longchenpa's Verses and Commentary on the Four Immeasurably Great Catalysts of Being. (No Tibetan titles given) Translated by the Yeshe De Translation Group. Dharma Publishing 2007
  • You Are the Eyes of the World (Byaṅ chub kyi sems kun byed rgyal po'i don khrid rin chen gru bo). Translated by Kennard Lipman and Merrill Peterson. Snow Lion Publications 2000
  • The Four-Themed Precious Garland (Caturdharma-ratnamālā/chos-bzhi rin-chen phreng-ba). An Introduction to Dzog-ch'en. Translated, edited and prepared by Alexander Berzin in conjunciton with Sharpa Tulku and Matthew Kapstein. Library of Tibetan Works and Archives 1979
  • The Practice of Dzogchen (Tshigdon Dzod [excerpts], Shingta Chenpo [excerpts], Changchub Lamzang [excerpts], Sems-Nyid Rang-Grol, Lamrim Nyingpo'i Donthrid, Pema Karpo [excerpts], Choying Dzod [excerpts], Namkha Longchen [excerpts], Namkha Longsal [excerpts], Lama Yangtig [excerpts]. Translated and annotated by Tulku Thondup. Edited by Harold Talbott. Snow Lion Publications 1989
  • The Natural Freedom of Mind (sems-nyid rang-grol/cittatva-svamukti). Translated by Herbert V. Guenther in Bringing the Teachings Alive (Crystal Mirror Series Volume IV). Edited by Tarthang Tulku. Dharma Publishing 2004
  • A Song on Impermanence (no Tibetan title mentioned). In Karl Brunnhölzl. Straight from the Heart. Buddhist Pith Instructions. Snow Lion Publications 2007
  • Longchenpa's Advice from the Heart (sNying gtam sun bcu pa). Translated by Elio Guarisco (?). Shang Shung Publications 2009
  • Looking Deeper: A Swan's Questions and Answers (Ngang pa'i dris lan sprin gyi snying po). Translated by Herbert V. Guenther. Timeless Books 1989
  • Cloud Banks of Nectar (no Tibetan title). In Eric Pema Kunsang. Perfect Clarity. A Tibetan Buddhist Anthology of Mahamudra and Dzogchen. Rangjung Yeshe Publications 2012

References

  1. ↑ The Dzogchen Lineage of Nyoshul Khenpo
  2. ↑ 2.0 2.1 Germano, David Francis (1992). "Poetic thought, the intelligent Universe, and the mystery of self: The Tantric synthesis of rDzogs Chen in fourteenth century Tibet." The University of Wisconsin, Madison. Doctoral thesis.] (accessed: Friday December 18, 2009)
  3. ↑ Caveat lector: This is a worked quotation: the Christocentric "AD" was iterated to the inclusive non-partisan "CE"; the hybridized non-standard development of the former scholastic standard Wylie transcription system capitalizing enunciated syllables/phonemes and backgrounding non-vocalized etymological roots as lowercase text employed by Germano was iterated to the Extended Wylie Transcription System (EWTS) favoured by Wikipedia and English peer-review literature; and metatext/hypertext embellishment and augmentation maximizing the interactive digital medium from the print media source was employed in contravention of Wikipedia guidelines that favour replication of a direct quotation with felicity.
  4. ↑ 4.0 4.1 4.2 4.3 4.4 4.5 4.6 4.7 Longchen Rabjam; Tulku Thondup (1996). The Practice of Dzogchen. Snow Lion Publications. pp. 145–188. ISBN 1-55939-054-9. 
  5. ↑ 5.0 5.1 Dudjom Rinpoche; Jikdrel Yeshe Dorje (1991). The Nyingma School of Tibetan Buddhism: its Fundamentals and History. Wisdom Publications. p. 579. ISBN 0-86171-087-8. 
  6. ↑ Thondup Rinpoche (1989). Buddha Mind: An Anthology of Longchen Rabjam's Writings on Dzogpa Chenpo. Snow Lion Publications. ISBN 0-937938-83-1. 
  7. ↑ Nyoshul Khenpo Rinpoche (2005). A Marvelous Garland of Rare Gems: Biographies of Masters of Awareness in the Dzogchen Lineage (A Spiritual History of the Teachings of Natural Great Perfection). Padma Publishing. ISBN 1-881847-41-1. 
  8. ↑ Dalton, Jacob. "Klong chen pa (Longchenpa)." Encyclopedia of Buddhism Vol II. Edited by Robert Buswell. pg 425

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