Samding Dorje Phagmo
99-466: Samding Dorje Phagmo Dölpopa Shérap Gyeltsen ( Tibetan : དོལ་པོ་པ་ཤེས་རབ་རྒྱལ་མཚན་ , Wylie : dol po pa shes rab rgyal mtshan ) (1292–1361), known simply as Dölpopa , was a Tibetan Buddhist master. Known as "The Buddha from Dölpo ," a region in modern Nepal , he was the principal exponent of the shentong teachings, and an influential member of the Jonang tradition of Tibetan Buddhism. Dölpopa
198-466: A Shentong interpretation of tathāgatagarbha doctrine is that the Buddha is figuratively within all beings as their unchanging, permanent, non-conditioned nature... Buddha is by all [tathāgatagarbha-sutra] accounts considered to be non-conditioned, eternal, unchanging, bliss, compassion, wisdom, power, and so on. For Shentongpas [i.e. the adherents of a Shentong understanding of scripture] the fact that Buddha
297-665: A classical Tibetan threefold model: as a royal princess she was called Queen of the Jewel (Konchog Gyalmo), her 'outer' name; when she took her vows she became known as Lamp of the Doctrine (Chokyi Dronma), her 'inner' name; as a divine incarnation she was called Thunderbolt Female Pig (Dorje Phagmo), her 'secret' name. The Wylie transliteration of her name is given by Diemberger as Chos kyi sgron me . The princess's three main names seem to refer to three distinct modes of manifesting herself in different contexts: Konchog Gyalmo (Queen of
396-532: A developmental model [of buddhahood], in opposition to the revelatory model interpretation of the Kālacakra promoted by Dol po pa Shes rab rgyal mtshan." In line with the Buddha-nature teachings and the prevalent Yogacara-Madhyamaka synthesis, Dölpopa interpreted śūnyatā as twofold, distinguishing the conventional "emptiness of self-nature" (rangtong), and the ultimate "emptiness of other" ( shentong ), which
495-525: A foundation for the mythology and philosophy of the Nyingma tradition. Rongzom Chokyi Zangpo was the most influential of the 11th century Nyingma authors, writing "extensive exoteric and esoteric commentaries." He upheld the view that sutra teachings such as Madhyamaka were ultimately inferior to the teachings found in the Buddhist Tantras and Dzogchen . Rongzom also wrote a commentary on
594-469: A penalty in the context of a long history of substantial and deeply felt philosophical differences. This hostility is reflected in the banning of Shay-rap-gyel-tsen's major books from the premises of Ge-luk monasteries more than 150 years prior to his order's extinction. Samding Dorje Phagmo The Samding Dorje Phagmo ( Wylie : བསམ་སྡིང་རྡོ་རྗེ་ཕག་མོ ) is the highest female incarnation in Tibet and
693-570: A term, there are still exponents of the Nyingma and Kagyu schools who are happy to see the heart of all beings as one unified, egoless Buddha-self. Shenpen Hookham , for example, writes affirmatively of the True Self in the teachings of Dölpopa and other great Buddhist masters, saying: Absolute, Eternal True Self: Many venerable saints and scholars have argued for the Self in the past and do so in
792-608: A true incarnation and served as a vice president of the Buddhist Association of China in 1956 while he was president, and Choekyi Gyaltsen, 10th Panchen Lama also as vice president. She went to Lhasa in 1958 and received the empowerment of Yamantaka from the Dalai Lama and the empowerment of Vajrayogini from the Dalai Lama's tutor, Trijang Lobsang Yeshe Tenzin Gyatso . Dechen Chökyi Drönma has been trained in
891-626: A wide audience, and was determined to revive what he saw as a priceless transmission lineage in danger of being lost. The entire corpus of Dölpopa's writings was completely suppressed by the dominant Gelug school for several hundred years, for both doctrinal and political reasons. The doctrinal reason was his approach to the Buddhist concept of śūnyatā ( Wylie : stong pa nyid ), distinguishing "emptiness of self-nature" (Wylie: rang stong , pronounced /rangtong/) from "emptiness of other" (Wylie: gzhan stong , pronounced /shentong/). Guy Newland conveys
990-400: Is Patrul Rinpoche (b. 1808), who wrote The Words of My Perfect Teacher , a key text on Nyingma preliminaries. Dzogchen ("Great Perfection") is the central distinctive practice and view which is the focus of Nyingma and it is seen by this school as the supreme practice. It is seen as the ultimate understanding of the nature of mind , which is known as rigpa . Dzogchen seeks to understand
1089-626: Is non-conditioned means the essence of Buddha is complete with all the Buddha Qualities in a timeless sense'. Dölpopa uses many scriptural citations to support his view, drawing upon sutras and tantras to substantiate his understanding of Mahayana and tantric teachings on definitive truth. As Cyrus Stearns writes in his monograph on Dölpopa, this scholar-monk made: [T]he assertion that ultimate truth, referred to by terms such as tathāgatagarbha ( Buddha-nature ), dharmadhātu (expanse of reality), and dharmakāya (buddha-body of reality),
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#17327723359161188-522: Is (rnal ma'i de kho na nyid). Rongzom held that the views of sutra such as Madhyamaka were inferior to that of tantra, as Koppl notes: By now we have seen that Rongzom regards the views of the Sutrayana as inferior to those of Mantra, and he underscores his commitment to the purity of all phenomena by criticizing the Madhyamaka objectification of the authentic relative truth. With the advent of
1287-464: Is Dechen Chökyi Drönma, who was born in 1938 or 1942 (?). The twelfth Samding Dorje Phagmo was very young at the time of the Chinese occupation , and her exact date of birth is contested. Some sources claim she was born a year before the death of the previous incarnation (and therefore cannot be the true reincarnation). However, Dechen Chökyi Drönma was recognised by the present 14th Dalai Lama as
1386-480: Is a lady who stems from the royal lineage of the Gods of Clear Light ('Od gsal lha) who is devoted to spiritual liberation and to the benefit of all living beings. Her outer name is Lady Queen of the Jewel (bDag mo dKon mchog rgyal mo); her inner name is Female Teacher Lamp of the Doctrine (sLob dpon ma Chos kyi sgron ma); her secret name is Vajravarahi (rDo rje phag mo). Her residence is undefined. According to Diemberger
1485-561: Is a permanent or eternal state. Of course, statements to this effect are not unusual in certain Mahayana sutras and treatises...For Dolpopa, all such statements in the scriptures and commentaries were of definitive meaning ( nītārtha , nges don ), and were to be understood literally. Dölpopa also frequently makes use of such positive terms which he finds in the selfsame scriptures and tantras as 'permanent', 'everlasting, 'eternal' and 'Self' (Stearns, ibid.). This, Dölpopa claims, all pertains to
1584-810: Is also a feature of Nyingma. The foremost deities ( yidam ) practiced by the Nyingma masters are Vajrakīla (Tib. Dorje Phurba ) and Vajra Heruka (also Vishuddha Heruka ; Tib. Yangdak Tratung , Wylie : yang dag khrag 'thung ), the third of the Eight Herukas who closely resembles Śrī Heruka of the Chakrasamvara tantra. The three principle protectors of the Nyingma lineage are said to be Ekajaṭī ( Wylie : e ka dza ti ), Rāhula ( Wylie : gza' ra hu la ) and Dorje Legpa ( Wylie : rdo rje legs pa , Sanskrit: Vajrasādhu ). Other forms of practice like Lojong and subtle body practices such as Trul khor are also taught in Nyingma. The doxography employed by
1683-669: Is currently a member of the monastic community of the Thangthong Dewachen Nunnery at Zilingkha in Thimphu , which follows the Nyingma and the Shangpa Kagyu tradition." One of the distinctive features of the Samding Dorje Phagmo's iconography is a black hat. This hat can be seen in both ancient and modern mural paintings as well as in photographs of the later reincarnations. This black hat
1782-452: Is essential purity ( ka dag ) and spontaneity ( lhun grub ), and is associated with emptiness ( shunyata ). The second form of Dzogchen practice is referred to as "direct approach" ( thod rgal ) and involves making an effort at recognizing spontaneity through the use of visions or appearances. This is said to be associated with skillful means ( upaya ). Koppl notes that although later Nyingma authors such as Mipham attempted to harmonize
1881-468: Is further stated by Khenchen Palden Sherab Rinpoche that, From the time of Guru Padmasambhava and for at least three centuries afterwards, everyone who attained enlightenment in Tibet did so by practicing the kama lineage teachings of the Nyingma School. The Kama lineage remained predominant from the 8th to 11th century, and Kama masters taught from the lineage's teachings. The Terma lineage
1980-575: Is important to keep in mind that Dölpopa was a consummate practitioner of the Six-branch Yoga, the perfection-stage practices of the Kālacakra tantra , and although he based his doctrinal discussions upon scripture, in particular the Kālacakra - related cycles, his own experience in meditation was crucial to the formulation of his theories. According to John Newman, "[T]he Kālacakra tantra presupposes
2079-477: Is known as Female Living Buddha Dorje Palma by China . The present incarnation [i.e. in 1882] of the divine Dorje Phagmo is a lady of twenty-six, Nag-wang rinchen kunzag wangmo by name. She wears her hair long; her face is agreeable, her manner dignified, and somewhat resembling those of the Lhacham, though she is much less prepossessing than she. It is required of her that she never take her rest lying down; in
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#17327723359162178-516: Is not to be rejected. They refer to as flawed that in which there is nothing to be purified, with a mind that desires purification. They have created division with respect to that which cannot be obtained by their hopes and fears that it can be obtained elsewhere. And they have obscured wisdom, which is naturally present, by their efforts in respect to that which is free from effort and free from needing to be accomplished. Therefore, they have had no chance to make contact with genuine, ultimate reality as it
2277-410: Is the clear nature of mind . Dölpopa taught that emptiness of self-nature applied only to relative truth, while emptiness of other is characteristic of ultimate truth, i.e. ultimate Reality is not empty of its own uncreated and deathless Truth, but only of what is impermanent and illusory. Dölpopa employed the term 'Self' or 'Soul' ( atman ) to refer to the ultimate truth, that, according to him, lay at
2376-452: Is the revealed transmission lineage where Tertons , or treasure revealers, realize the teachings. The arising of the Terma lineage began in the 11th century, and by the 14th century Tertons were more sought as teachers than Kama masters. The Terma lineage was established by Guru Padmasambhava and Yeshe Tsogyal , through the hiding of teachings for the purpose of future discovery. The Kama is
2475-425: Is the self-identifying term employed in the earliest literature. From this basis, Vajrayana was established in its entirety in Tibet. From the eighth until the eleventh century, this textual tradition (which was later identified as 'Nyingma') was the only form of Buddhism in Tibet. With the reign of King Langdarma (836–842), the brother of King Ralpachen, a time of political instability ensued which continued over
2574-519: Is very similar to that of the Karmapa and is linked to the dakinis and Yeshe Tsogyal in particular. Nyingma Samding Dorje Phagmo Nyingma ( Tibetan : རྙིང་མ་ , Wylie : rnying ma , Lhasa dialect : [ɲ̟iŋ˥˥.ma˥˥] , lit. ' old school ' ) can be referred to as Ngangyur ( Tibetan : སྔ་འགྱུར་རྙིང་མ། , Wylie : snga 'gyur rnying ma , Lhasa dialect : [ŋa˥˥.ʈ͡ʂuɹ] , lit. ' order of
2673-402: The dakinis heaven ( khecara ), her true home. She left her skull with special features as the wish-fulfilling gem of the great meditation center of Tsagong . The great siddha [Thang Tong Gyalpo] had said earlier, 'A skull with special features will come to this sacred place, together with a mountain dweller from Ngari', and thus the prophecy had come true, greatly enhancing the devotion of
2772-914: The Dharmakāya , the "truth body" of all buddhas. The Nyingma school sees the Dharmakaya as inseparable from both the Sambhogakaya and the Nirmanakaya . The Vajrayana or Tantra of the Nyingma school traces its origins to an emanation of Amitaba and of Avalokitesvara , Guru Padmasambhava , whose coming and activities are believed to have been predicted by Buddha Shakyamuni . Nyingma origins are also traced to Garab Dorje and to Yeshe Tsogyal . Nyingma also sees Vajradhara (an emanation of Samantabhadra) and other buddhas as teachers of their many doctrines. Samantabhadra's wisdom and compassion spontaneously radiates myriad teachings, all appropriate to
2871-511: The Guhyagarbha tantra , which is the main tantra in the Nyingma tradition. The period of the new dissemination of Buddhism which saw the rise of the Sarma schools also saw the proliferation of fresh Nyingma Dzogchen texts with fresh doctrines and meditative practices, mainly the 'Space class' ( Longdé ) and the 'Instruction class' ( Menngagde ) (11th–14th century), particularly important were
2970-658: The Kongpo people." As part of her relationship with Thang Tong Gyalpo , Chökyi Drönma received the complete teachings of the Heart Practice ( thugs sgrub ) of treasure teachings from Trasang ( bkra bzang gter kha ), as well as Chöd (teachings of Machig Labdrön and Mahāmudrā instructions from him. Chökyi Drönma was known by a variety of names during her lifetime. Diemberger writes: Three names in particular frame her [the Dorje Phagmo's] identity according to
3069-502: The first Buddha Samantabhadra to Garab Dorje , and its other lineages from Indian mahasiddhas such as Sri Singha and Jnanasutra . The three primary founding figures of Tibetan Buddhism include Khenpo Shantarakshita , Lopon Padmasambhava , and Chopon Trisong Detsen , collectively referred to as Khen Lo Cho. Yeshe Tsogyal recorded the teachings, and many great masters from the founding period include Vimalamitra , Vairotsana , and Buddhaguhya among others. The Nyingma tradition
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3168-487: The seventeen tantras . To vitalize the legitimacy of these new texts against the criticism of the Sarma schools, the Nyingma school expanded the tradition of the " Terma ", which are said to be revealed treasure texts by ancient masters, usually Padmasambhava, which had been hidden away and then discovered by tertons (treasure revealers). The first tertons dating to the 11th century were Sangyé Lama and Drapa Ngönshé. Another important terton, Nyangrel Nyima Özer (1136–1204),
3267-546: The 80 novice nuns under her care into furious wild sows—they left the goods and valuables they had plundered as offerings at the monastery and fled the region. Charles Alfred Bell met the tulku in 1920 and took photographs of her, calling her by the Tibetan name for Vajravarahi, Dorje Pamo (which he translated as "Thunderbolt Sow"), in his book. The current incarnation, the 12th of this line, resides in Lhasa . where she
3366-500: The 9–10th centuries also saw increasing popularity of a new class of texts which would later be classified as the Dzogchen "Mind series" ( Semde ). Some of these texts present themselves as translations of Indian works, though according to David Germano , most are original Tibetan compositions. These texts promote the view that true nature of the mind is empty and luminous and seem to reject traditional forms of practice. An emphasis on
3465-792: The Bodongpa tradition and remains the head of the Samding Monastery . She simultaneously holds the post of a high government cadre in the Tibet Autonomous Region . She has, as a result, been accused by many of "collaborating" with the Chinese. According to Diemberger there also is a Dorje Phagmo line in Bhutan : [She] was recognized by the Sakya Lama Rikey Jatrel, considered an incarnation of Thangtong Gyalpo (1385–1464 or 1361–1485). The Dorje Phagmo
3564-760: The Buddhist Yanas, or vehicles to liberation, called the Nine Yanas . The Nyingma teachings on the Great Perfection or Dzogchen is considered the highest of all Buddhist teachings. As such, the Nyingmas consider the Dzogchen teachings to be the most direct and profound path to Buddhahood . The main Dzogchen sources like the Seventeen tantras are seen as communicating a path that goes beyond
3663-469: The Chinese Ambans) were permitted to travel by palanquin or sedan chair . Unlike most other nuns, Dorje Pakmo was allowed to wear her hair long, but was never to sleep lying down – in the day she could sleep sitting up in a chair, but was expected at night to remain in a meditative position. The first Dorje Phagmo, Chökyi Drönma (1422–1455), was the daughter of Tri Lhawang Gyaltsen (1404-1464),
3762-569: The Dead". Lochen Dharmaśrī (1654–1717) wrote important commentaries on the Guhyagarbha tantra and his brother Terdak Lingpa (1646–1714) was the founder of the Mindrolling Monastery in 1670, one of the six major Nyingma monasteries. A later seminal figure in the development of the Nyingma system was Jigme Lingpa (1730–1798) "the greatest treasure finder of the eighteenth century", whose Longchen Nyingthig ("The Heart-essence of
3861-416: The Dzogchen textual tradition is a central feature of the Nyingma school. In a series of articles, Flavio Geisshuesler explores the persecution of the proponents of the Nyingma school from multiple perspectives, including trauma studies. In a monograph, he suggests that Dzogchen might actually be a pre-Buddhist tradition indigenous to Tibet. Exploring a series of motifs that are found pervasively throughout
3960-525: The Emptiness taught by the Buddha is nothing more than a non-affirming negation and concerns only self-emptiness (the absence of essence in all things). Dölpopa writes on this point: May they [the Buddhas] have pity on those who hold that the whole of the Buddha's teaching on emptiness concerned self-emptiness alone and hold them in their compassion. May they [the Buddhas] have pity on those who hold that
4059-541: The Fifth Dalai Lama in the seventeenth century, the Jo-nang-bas were proscribed and their monasteries and other property were completely confiscated and converted to Ge-luk use. Tibet's intersectarian conflicts were almost always driven by motives more political than "purely philosophical", indeed, the Jo-nang-bas were allies of the king of Tsang (gtsang), the main political and military adversary of Ge-luk in
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4158-532: The Jewel), her birth name; Chokyi Dronma (Lamp of the Dharma), the name she was given when she was ordained as a novice; and Dorje Phagmo ( Vajravārāhī ), the name attributed to her when she was revealed as an emanation of this deity. In an introductory letter written by Thang Tong Gyalpo before Chökyi Drönma departed from Northern Lato in 1454, he presented her with the following letter describing her names: Now there
4257-482: The Nyingma school had traditionally "relied on non-ordained tantric practitioners to transmit its teachings through authorized lineages." The foundation of this monastic school was a major shift in the Nyingma tradition, and is seen as a response to the growth of the Gelug school's hegemony which was based on a well organized system of monastic scholasticism and education. The sort of study and learning in this monastery
4356-476: The Nyingma tradition to categorize the whole of the Buddhist path is unique. Nyingmapas divide the Buddhist path into nine yanas , as follows: In the later schools the inner tantric teachings are known as Anuttarayoga Tantra , which corresponds to Mahayoga in the Nyingma system, while the Mahamudra teachings of the later schools are said to lead to similar results as the Dzogchen teachings. The first two of
4455-423: The Nyingma tradition, writing extensively on Dzogchen and Madhyamaka . According to Karma Phuntsho, Mipham's work "completely revolutionised rNying ma pa scholasticism in the late nineteenth century, raising its status after many centuries as a comparative intellectual backwater, to arguably the most dynamic and expansive of philosophical traditions in all of Tibetan Buddhism, with an influence and impact far beyond
4554-557: The Sakya tradition until he was thirty years old in 1322 and he had taught for most of the previous decade at the great Sakya Monastery . In 1327, after the death of his guru Yönden Gyantso, Dölpopa decided to fulfill a prayer he had made at the great stupa at Trophu (Khro phu) to repay his master's kindness. "He also felt that the stūpa would become an object of worship for people who were not fortunate enough to engage in study, contemplation, and meditation, and therefore provide them with
4653-585: The Sarma traditions. This means that while Nyingma accept the Tengyur scriptures they also include writings that other schools reject as not being authentic for having no Indic sources—though Sanskrit originals of some have been discovered in Nepal. The Nyingma school has a Kama or oral lineage and a Terma lineage. The Kama lineage is the oral transmission lineage, and is called the "source of Nyingma tradition" by Nyingma scholar Khenchen Palden Sherab Rinpoche . It
4752-529: The Vast Expanse") is a systematization of the path which is one of the most widely used Nyingma Dzogchen teachings today. In 1848, the Nyingma monastic college of Dzogchen Shri Sengha (rdzogs chen srwi sengha), was founded in Kham by a charismatic teacher, Zhanphan Thaye (gzhan phan mtha' yas, 1800–), in association with the active participation of Do Kyentse (rndo mkhyen rtse). According to Georges Dreyfus,
4851-525: The adoption of a writing system and promotion of Buddhism. Around 760, Trisong Detsen invited Padmasambhava and the Nalanda abbot Śāntarakṣita to Tibet to introduce Buddhism to the "Land of Snows." Trisong Detsen ordered the translation of all Buddhist texts into Tibetan. Padmasambhava, Śāntarakṣita, 108 translators, and 25 of Padmasambhava's nearest disciples worked for many years in a gigantic translation-project. The translations from this period formed
4950-631: The ancient translations ' ), is the oldest of the four major schools of Tibetan Buddhism . The Nyingma school was founded by Padmasambhava as the first translations of Buddhist scriptures from Pali and Sanskrit into Tibetan occurred in the eighth century. The establishment of the Tibetan Buddhism and the Nyingma tradition is collectively ascribed to Khenpo Shantarakshita , Guru Padmasambhava , and King Trisong Detsen , known as Khen Lop Chos Sum (The Three: Khenpo, Lopon, Chosgyal). The Nyingma tradition traces its Dzogchen lineage from
5049-504: The base for the large scriptural transmission of Dharma teachings into Tibet and are known as the "Old Translations" and as the "Early Translation School". Padmasambhava supervised mainly the translation of tantras; Śāntarakṣita concentrated on the sutras . Padmasambhava and Śāntarakṣita also founded the first Buddhist monastery in Tibet: Samye . However, this situation would not last: The explosive developments were interrupted in
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#17327723359165148-412: The basis of the Terma. The Nyingma Kama lineage begins with Padmasambhava, Shantarakshita , Vimalamitra , and Vairochana . The Nyingma Dzogchen lineage was transmitted directly from Garab Dorje to Padmasambhava. The Nyingmapas organized their esoteric corpus, comprising mostly Mahayoga , Atiyoga (Dzogchen) Mind class Semde and Space Class ( Longdé ) texts, into an alternate collection, called
5247-451: The beginning of the Buddhist dissemination are called "transmitted precepts" ( bka' ma ), the hidden "treasures" are called gter ma and lastly there are those collected works ( gsung 'bum ) of individual Tibetan authors. Longchen Rabjampa, Drimé Özer (Longchenpa, 1308–1364, possibly 1369) is a central thinker and poet in Nyingma thought and Tibetan Buddhist philosophy . He is mainly known for his systematized integration and exposition of
5346-487: The being, eternally. But within the samsaric mode of perceiving, it is not recognized, and darkness remains. Stearns brings out the distinction which Dölpopa draws here between samsara and nirvana, quoting Kalkin Pundarika to make the point: [Samsaric] existence and nirvana are not identical, but like a shadow and the sun. For Dölpopa, the indwelling Buddha (or Nirvana) is genuinely real, yet 'empty' in one sense - in that
5445-415: The capacities of different beings and entrusts them to "knowledge holders" ( vidyadharas ), the chief of which is Dorjé Chörap, who gives them to Vajrasattva and the dakini Légi Wangmoché, who in turn disseminate them among human siddhas. The first human teacher of the tradition was said to be Garab Dorje (b. 55 c.e.), who had visions of Vajrasattva. Padmasambhava is the most famous and revered figure of
5544-484: The consort of Bodong Panchen. The seat of the Samding Dorje Phagmo is at Samding Monastery , in Tibet. The seat of the Samding Dorje Phagmo is at the Samding Monastery "Temple of Soaring Meditation." The Samding Monastery is associated with the Bodong school of Tibetan Buddhism . It was unique because half of the inhabitants were monks and the other half were nuns and its head was a woman. The female tulku who
5643-551: The contemplative system, such as the hunting of animals, he argues that the tradition was originally associated with shamanism and the Eurasian cult of the sky-deer. From the eleventh century onward, there was an attempt to reintroduce Vajrayana Buddhism to Tibet. This saw new translation efforts which led to the foundation of new Vajrayana schools which are collectively known as the Sarma "New translation" schools because they reject
5742-548: The daytime she may recline on cushions or in a chair, but during the night she sits in the position prescribed for meditation. [...] In 1716, when the Jungar invaders of Tibet came to Nangartse, their chief sent word to Samding to the Dorjo Phagmo to appear before him, that he might see if she really had, as reported, a pig's head. A mild answer was returned to him; but, incensed at her refusing to obey his summons, he tore down
5841-402: The development of printing. Furthermore, she expressed a particular commitment toward women, promoting their education, establishing nunneries, and even creating religious dances that included roles for them. Chökyi Drönma died at the age of thirty-three, leaving a tangible mark on history not only through her own deeds but even more through what happened after her death: her disciples searched for
5940-598: The early human teachers and there are many legends about him, making it difficult to separate history from myth. Other early teachers include Vimalamitra , Jambel Shé Nyen, Sri Simha, and Jñanasutra. Most of these figures are associated with the Indian region of Oddiyana . Buddhism existed in Tibet at least from the time of king Thothori Nyantsen (fl.173?–300? CE), especially in the eastern regions. The reign of Songtsen Gampo (ca.617-649/50) saw an expansion of Tibetan power,
6039-522: The eternal qualities of the Buddha's body of reality (the Dharmakaya): [T]he accumulation of gnosis ( jnana ) ... burns away all the veils that have been obscuring the spiritual qualities of the buddha-body of reality ( dharmakaya ), which is eternal and spontaneously present within each living being. Dölpopa even wrote a prayer wishing that the Buddhas might take pity on those Buddhists who deem that
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#17327723359166138-518: The first half of the seventeenth century. On the other hand, for more than two hundred years before they destroyed the Jo-nang-ba order, the Ge-luk-bas had been denouncing Shay-rap-gyel-tsen's philosophy as something utterly beyond the pale of Mahāyāna Buddhism. [. . .] While the immediate occasion for the persecution of Jo-nang was its defeat in a power struggle, proscription suggested itself as
6237-651: The girl in whom she had reincarnated and thus initiated a line of female incarnations that became the first and most famous in Tibet." Chökyi Drönma was a leading figure in the Tibetan Bodongpa tradition which gradually waned under Gelugpa rule, but is being gradually restored today. She died at the Manmogang Monastery in Tsari to the southeast of Dakpo, near the Indian border, in 1455. Diemberger also says: [T]he Venerable Lady passed away into
6336-557: The heart of all being. In his Mountain Doctrine work, he refers to this essence as the "Great Self", "True Self", "Diamond Self", "Supreme Self", "Solid Self" and "Supreme Self of all Creatures", basing himself on specific utterances and doctrines of the Buddha in the Mahāyāna Mahāparinirvāṇa Sūtra , the Aṅgulimālīya Sūtra and the Śrīmālādevī Siṃhanāda Sūtra , amongst others While most of his peers balk at such
6435-700: The internal Buddha or Buddha nature is empty of illusion, but replete with wondrous Buddha qualities. For Dölpopa and those who espouse analogous shentong doctrines: [T]he whole point of establishing the empty nature of illusion ( rangtong ) is to discover the Reality of the Absolute Buddha Wisdom Mind (Paramarthabuddhajnana) beyond the reaches of the conceptual mind that can only function in terms of grasping its own creations. Dölpopa further comments that worldlings believe that they have Self, happiness, permanence, and purity, but that they look in
6534-438: The king of Mangyül Gungthang and a descendant of the ancient kings of Tibet. Gungthang was an independent kingdom in southwestern Tibet in the 15th century. As a princess, she was married to the prince of southern Lato ( La stod lho ) who was described as a supporter of Bon practices. After the death of her only child, a daughter, she renounced her family and royal status to become a Buddhist nun in about 1442CE. Chökyi Drönma
6633-592: The major textual cycles such as the Menngagde in his various writings, which by his time had become central texts in the Nyingma tradition. His main writings include the Seven Treasuries ( mdzod bdun ), the "Trilogy of Natural Freedom" ( rang grol skor gsum ), the "Trilogy that Clears Darkness" ("mun sel skor gsum"), and the Trilogy of Natural Ease ( ngal gso skor gsum ). The 14th and 15th centuries saw
6732-598: The methods of Highest Yoga Tantra , which are seen as supreme in other schools of Tibetan Buddhism. The most influential Nyingma scholar yogi of the Great Perfection is Longchenpa (1308–1364), and his voluminous works mark a turning point in the scholastic systematization and refinement of the Nyingma Dzogchen system. The Nyingma school also has an important tradition of discovering and revealing "hidden treasure texts" called Termas , which allows
6831-434: The mid-ninth century as the Empire began to disintegrate, leading to a century-long interim of civil war and decentralization about which we know relatively little. The early Vajrayana that was transmitted from India to Tibet may be differentiated by the specific term "Mantrayana" ( Wylie : sngags kyi theg pa ). "Mantrayana" is the Sanskrit of what became rendered in Tibetan as "Secret Mantra" ( Wylie : gsang sngags ): this
6930-413: The nature of mind without the subtle body practices and visualizations of other tantric forms, and Dzogchen tantras state that visualization practices are inferior to Dzogchen, which directly works with the nature of the mind itself. A main feature of Dzogchen is the practice of "cutting through" ( khregs chod ) the everyday mind and its obscurations to reach the primordial nature of mind or rigpa , which
7029-409: The next 300 years, during which time Buddhism was persecuted and largely forced underground because the King saw it as a threat to the indigenous Bön tradition. Langdarma persecuted monks and nuns, and attempted to wipe out Buddhism. His efforts, however, were not successful. A few monks escaped to Amdo in the northeast of Tibet, where they preserved the lineage of monastic ordination. The period of
7128-433: The nine vehicles are seen as Hinayana, the third as Mahayana and the remaining six as specifically Vajrayana. Dudjom Jigdral Yeshe Dorje emphasized the eight lower vehicles are intellectually fabricated and contrived: The eight lower levels have intellectually fabricated and contrived that which is changeless solely due to fleeting thoughts that never experience what truly is. They apply antidotes to and reject that which
7227-410: The old translations of the Nyingma canon. It was at that time that Nyingmapas began to see themselves as a distinct group and the term "Nyingma" came into usage to refer to those who continued to use the "Old" or "Ancient" translations. Nyingma writers such as Rongzom (ca. 11th century) and Nyangrel were instrumental in defending the old texts from the critiques of the Sarma translators and in establishing
7326-486: The opportunity to accumulate virtue." In time, Dölpopa became one of the most influential and original yet controversial of Tibetan Buddhist teachers, systemizing Buddha-nature and Yogacara-Madhyamaka teachings in teaching known as shentong ( Wylie : gzhan stong ). Dölpopa retired from the leadership of Jonang Monastery in 1338 and appointed the translator lotsawa Lödro Bal to succeed him. Lödro Bal remained in this role for seventeen years. According to Stearns, It
7425-646: The political intrigue of the 5th Dalai Lama against the Jonangpa, the king of gTsang , and the writings and philosophy of Dölpopa: Tsong-ka-pa and his successors have been especially vehement in their objections to the views of Shay-rap-gyel-tsen ( shes rab rgyal mtshan , 1292–1361) and his followers. Shay-rap-gyel-tsen, an abbot of Jo-mo-nang, formulated his view in Ocean of Definitive Meaning ( nges don rgya mtsho ) and other writings; his followers are called Jo-nang-bas. As Ge-luk political power reached its apogee under
7524-539: The present. Great teachers of the Tibetan Nyingma, Kagyu, and Sakya schools have and do argue that such a view [i.e. the reality of an essential, deathless Self] is fundamental to the practice of the Buddhist path and the attainment of Enlightenment. Hookham further points out that Dölpopa really envisioned the Buddha within each being as an actual, living truth and presence, not conditioned or generated by any temporal process of causation: The essential feature of
7623-500: The rNying ma pa themselves." Mipham's works have become the foundation of study for not only the Nyingma lineage, but the Kagyu lineage as well. They hold a central position in all Nyingma monasteries and monastic colleges. Following in the footsteps of Mipham, Khenpo Shenga was also an important figure in the revitalization of Nyingma monastic education by establishing the study of exoteric philosophy at Dzogchen Shri Sengha through
7722-485: The realm of Nirvana and is one with the Buddha-nature. It is not merely an intellectual view, but a direct experience of great bliss and this doctrine is (according to Dölpopa) communicated to Buddhists via the mediacy of the Mahayana Buddha-nature sutras: The ultimate Mahayana is the vehicle of the Buddha-nature, and the ultimate Buddha-nature is great bliss. This felicitous state is said to lie within
7821-486: The saintly Dorje Phagmo at their head. Filled with astonishment and veneration for the sacred character of the lady abbess, the chief made immense presents to her lamasery. Samding Monastery was destroyed after 1959 but is in the process of being restored. In premodern Tibet, the successive incarnations of Dorje Pakmo were treated with royal privilege and, along with the Dalai and Panchen Lamas, (and when they were in Tibet,
7920-590: The second Dorje Phagmo was Kunga Sangmo (wylie: Kun dga' bzang mo) (1459–1502). The ninth Dorje Phagmo -Choying Dechen Tshomo-, for example, became a renowned spiritual master not only for Samding but also for the Nyingma tradition, discovered some terma and died at Samye . Her skull is still preserved and worshipped as a holy relic in the Nyingmapa monastery on the island of Yumbudo in Yamdrok Tso Lake. The current (12th) Samding Dorje Pakmo Trülku
8019-566: The teachings of the Sakya , Kagyu and Nyingma schools in response to the hegemonic influence of the Gelug school. Jamgon Ju Mipham Gyatso ("Mipham the Great", 1846–1912) was born into an aristocratic family in 1846 in Kham, a province of eastern Tibet. Mipham was a student of Rime scholars like Kongtrül. Mipham composed authoritative works on both the Sutra and Vajrayana teachings as understood in
8118-605: The third highest-ranking person in the hierarchy after the Dalai Lama and the Panchen Lama . She was listed among the highest-ranking reincarnations at the time of the 5th Dalai Lama , recognized by the Tibetan government and acknowledged by the emperors of Qing China . In her first incarnation, as Chökyi Drönma (1422 CE –1455 CE ), she was the student and consort of the famous polymath Thang Tong Gyalpo , who first identified her as an emanation of Vajravārāhī , and
8217-515: The transmission of Sarma traditions into Tibet, various proponents of the new systems cast aspersions on the Indic origins of much of the Nyingma esoteric corpus. Indic origin was an important component of perceived legitimacy at the time. As a result, much of the Nyingma esoteric corpus was excluded from the Tengyur , a compilation of texts by Buton Rinchen Drub that became the established canon for
8316-546: The treasure discoverers or tertöns to reveal teachings according to conditions. Many Nyingma lineages are based on particular termas. For example, Mindrolling Monastery focuses on the revelations of Nyangrel Nyima Özer , while Dorje Drak is based on the Northern Treasures of Rigdzin Gödem . The Nyingma school recognizes Samantabhadra (Küntu Sangpo), the "primordial buddha" ( Adi Buddha ) as an embodiment of
8415-517: The use of classic Indian texts , which include the major works of Asanga , Nagarjuna and Aryadeva . Khenpo Shenga composed commentaries on these key texts and scholastic textbooks. He focused on the study of these texts as a way to avoid sectarian disputes by appealing to classic Indian material. The 19th century also saw the production of new Terma texts, particularly by Orgyen Chokgyur Lingpa (1829–1870), Péma Ösel Dongak Lingpa (1820–1892), and Dudjom Lingpa (1835–1904). Another important figure
8514-409: The view of Dzogchen with Madhyamaka , the earlier Nyingma author Rongzom Chokyi Zangpo did not. Like in other schools of Tibetan Buddhism, Nyingma teaches various forms of ngöndro , or preliminary practices which help prepare the mind for later meditations. These include the cultivation of " bodhicitta ", the "four thoughts that turn the mind", and Vajrasattva purification practice. Deity Yoga
8613-454: The walls of the monastery of Samding, and broke into the sanctuary. He found it deserted, not a human being in it, only eighty pigs and as many sows grunting in the congregation hall under the lead of a big sow, and he dared not sack a place belonging to pigs. When the Jungars had given up all idea of sacking Samding, suddenly the pigs disappeared to become venerable-looking lamas and nuns, with
8712-508: The whole of the Buddha's teaching on emptiness concerned a non-affirming negation alone, and hold them in their compassion. Dölpopa also wrote a commentary on the Ratnagotravibhāga . Dölpopa found a strong supporter and advocate in the later Jonangpa lama, Taranatha , who was keen to spread Dölpopa's ideas. Cyrus Stearns comments on this: Taranatha took upon himself the responsibility of causing Dolpopa's insights to once again to reach
8811-519: The work of many tertons such as Orgyen Lingpa (1323–1360), Pema Lingpa (1346–1405), Sangye Lingpa (1340–1396) and Ratna Lingpa (1403–1479). Another key figure was Karma Lingpa (1326–1386), who wrote down an important work called "Profound Dharma of Self-Liberation through the Intention of the Peaceful and Wrathful Ones" which includes the two texts of the bar-do thos-grol , the "Tibetan Book of
8910-439: The world also talk of Self, Permanence, Bliss, and Purity, but in their case, it is meaningful, because they know what really has these qualities. Dolpopa remarks that just to believe this removes many veils, thus emphasizing the power of faith. Cyrus Stearns points out that for Dölpopa, spiritual awareness or jñāna is a key constituent of the Buddhist path and allows the practitioner to burn away veils of ignorance and thus to see
9009-439: The wrong direction for these transcendental qualities, whereas those who have transcended the world use these terms meaningfully since they know where these qualities are to be found. Even having faith in the reality of these higher qualities helps remove spiritual veils: Dolpopa explains that the worldling believes he has self, permanence, bliss, and purity; he sees these qualities in what does not have them. Those who are beyond
9108-535: Was born in Dölpo. In 1309, when he was seventeen, he ran away from home to seek the Buddhist teachings, first in Mustang and then in Tibet . In 1314, when he was twenty-two years old, Dölpopa received full monastic ordination from the famous abbot of Choelung Monastery, Sönam Trakpa (1273–1352), and made a vow at the time to never eat slaughtered meat again. In 1321, Dölpopa visited Jonang Monastery at Jomonang (which
9207-552: Was later destroyed during the Cultural Revolution ) for the first time. He then visited Tsurphu Monastery for the first time and had extensive discussions with Rangjung Dorje, 3rd Karmapa Lama , about doctrinal issues. It appears that the Karmapa Lama almost certainly influenced the development of some of Dölpopa's theories, possibly including shentong. Other than this, Dölpopa had studied almost completely under
9306-453: Was mostly based on exegetical commentary, a contrast to the more debate based Gelug education. In this way, the Nyingma school revitalized itself and presented itself as a legitimate rival to the Gelug school. The 19th century also saw the rise of the non-sectarian ' Rimé ' movement, led by Jamyang Khyentse Wangpo (1820–1892) and Jamgön Kongtrül (1813–1899) which sought to collect and print
9405-454: Was one of his teachers. She manifested at Samding Monastery in order to tame Yamdrok Lake , a sacred lake as well as a dangerous flashpoint for massive flooding events in Tibet . However, her effects were more practical: as abbess of Samding, she stopped the invasion of the Dzungars , who were reportedly terrified of her great siddhi powers. When faced with her anger—reputedly by turning
9504-402: Was physically founded at Samye , the first monastery in Tibet. Nyingma teachings are also known for having been passed down through networks of lay practitioners, and of Ngakmapas (Skt. mantrī ). While the Nyingma tradition contains most of the major elements of Tibetan Buddhism, it also has some unique features and teachings. The Nyingma teachings include a distinctive classification of
9603-472: Was the abbess of Samding was traditionally a nirmāṇakāya emanation of Vajravārāhī . The lineage started in the fifteenth century with the princess of Gungthang, Chökyi Drönma ( Wylie : chos kyi sgron me , 1422–1455). She became known as Samding Dorje Pagmo ( Wylie : bsam lding rdo rje phag mo ) and began a line of female tulkus, reincarnate lamas . She was a contemporary of the 1st Dalai Lama (1391–1474) and her teacher Bodong Panchen Chogley Namgyal also
9702-549: Was the principal promulgator of the Padmasambhava mythos, according to Janet Gyatso . Guru Chöwang (1212–70) was also influential in developing the myths of Padmasambhava. Nyangrel and Chögi Wangchuk (1212–1270) are known as the "sun and moon" of tertons, and along with Rikdsin Gödem (1337–1409), are called the "three grand tertons". By this period we see the establishment of three major classes of Nyingma literature; those translated and transmitted without interruption from
9801-481: Was understood to be an incarnation of Machig Labdrön . She rapidly became famous as a dynamic and inspirational follower, possibly a tantric consort ( Wylie : phyag rgya ma ) of three of the outstanding religious tantric masters of the era. She was also recognised as a master in her own right and as the spiritual heir of her main teacher. She contributed to some of the most significant works of art, architecture, and engineering of her time and had seminal influence in
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