Third Karmapa Rangjung Dorje

 

PersonType	Category:Classical Tibetan Authors Category:Tertons Category:Tulkus
MainNamePhon	Third Karmapa Rangjung Dorje
MainNameTib	རང་བྱུང་རྡོ་རྗེ་
MainNameWylie	rang byung rdo rje
SortName	Karmapa, 3rd
AltNamesTib	ཀརྨ་པ་གསུམ་པ་
AltNamesWylie	karma pa gsum pa
AltNamesOther	Karmapa, 3rd
bio	The Third Karmapa, Rangjung Dorje, was a prominent Karma Kagyu hierarch who also held Nyingma and Chod lineages. He was likely the first man to carry the title of Karmapa, following his identification by Orgyenpa Rinchen Pel as the reincarnation of Karma Pakshi, whom Orgyenpa posthumously identified as the reincarnation of Dusum Khyenpa. He spent much of his life traveling across Tibet and made two visits to the Yuan court in China. (Read more at the source: Treasury of Lives)
BiographicalInfo	Important master of the karma kaM tshang tradition He is regarded as the first of the incarnation lamas in tibet, since he became widely recognized as the embodiment of karma pak+Si. He was installed first at karma dgon and then established at kam po gnas nang. He is famed for the building of the iron bridge over the sog chu. In 1331 he was invited to court by the yuan emperor and received by prince rat+na shrI. After the prince's demise, his elder brother brought him to sman rtse. According to the bod kyi gal che'i lo rgyus he died at 56.
YearBirth	1284
YearDeath	1339
BornIn	tsa phu gangs zhur mo
TibDateGender	Male
TibDateElement	Wood
TibDateAnimal	Monkey
TibDateRabjung	5
ReligiousAffiliation	Karma Kagyu
EmanationOf	Second Karmapa Karma Pakshi
StudentOf	o rgyan pa rin chen dpal  ·  rig 'dzin ku mA ra rA dza  ·  Pema Ledrel Tsal  ·  Gyalse Lekpa
TeacherOf	klong chen rab 'byams  ·  Gyalse Lekpa  ·  Yungtön Dorje Pal  ·  g.yag sde paN chen  ·  First Shamarpa Drakpa Senge
BDRC	https://www.tbrc.org/#!rid=P66
Treasury of Lives	http://treasuryoflives.org/biographies/view/Third-Karmapa-Rangjung-Dorje/9201
Himalayan Art Resources	https://www.himalayanart.org/search/set.cfm?setID=4741
IsInGyatsa	Yes
GyatsaNameTib	ཀརྨ་པ་གསུམ་པ་རང་བྱུང་རྡོ་རྗེ་
GyatsaNameWylie	karma pa gsum pa rang byung rdo rje
GyatsaBioStartPage	702
GyatsaBioEndPage	703
GyatsaBioStartFolio	181b4
GyatsaBioEndFolio	182a4
GyatsaBioTib	སྐལ་བཟང་སངས་རྒྱས་དྲུག་པ་སེང་གེའི་རྣམ་འཕྲུལ་འཇིག་རྟེན་དབང་ཕྱུག་ཀརྨ་པ་གསུམ་པ་རང་བྱུང་རྡོ་རྗེའི་རྣམ་པར་ཐར་པ་ནི་ཡོངས་སུ་གྲགས་པ་ལྟར་ལ། བྱེ་བྲག་དག་སྣང་གི་བཀའ་བབ་ཚུལ་ནི། ས་སྤྱོད་གསུང་གི་འཁོར་ལོ་འོག་མིན་ཀརྨའི་ཡང་དབེན་དེང་སང་རི་བར་གྲགས་པའི་གནས་དེར་ཐུགས་དམ་ལ་བཞུགས་པའི་སྐབས་ཤར་ཕྱོགས་ཀྱི་ནམ་མཁར་མཁས་པ་བི་མ་ལ་དངོས་སུ་བྱོན་ནས་མཛོད་སྤུར་ཐིམ་པའི་རྐྱེན་གྱིས། བི་མ་སྙིང་ཐིག་ཆེན་མོའི་ཚིག་དོན་མ་ལུས་པ་ཐུགས་ལ་ཤར་ནས་གདམས་ངག་གི་རྩ་བ་རྡོ་རྗེའི་ཚིག་རྐང་དང་། སྨིན་གྲོལ་གྱི་ཡིག་ཆ་རྫོགས་པར་མཛད་ནས་སྤེལ་བའི་རྒྱུན་ད་ལྟའང་བཞུགས་པ་ཁོ་བོས་ཀྱང་ཐོབ། སློབ་དཔོན་ཆེན་པོ་པདྨའི་བྱིན་རླབས་ཀྱིས་རྩ་གསུམ་དྲིལ་སྒྲུབ་ཀྱི་གདམས་སྐོར་ཟབ་མོ་དགོངས་པའི་གཏེར་ལས་ཕྱུངས་པ་ཕྱིས་རྗེ་བརྒྱད་པ་མི་བསྐྱོད་རྡོ་རྗེས་ཐུགས་ཉམས་སུ་བཞེས་པས་དག་སྣང་ཉེ་བརྒྱུད་དུ་བྱུང་བ་ལྟར་ལོ་རྒྱུས་དང་། རྩ་ཚིག་ཡི་གེར་བཀོད། རྗེ་དགུ་པ་དབང་ཕྱུག་རྡོ་རྗེས་ལས་བྱང་དབང་ཆོག་རྒྱས་པར་བཀོད་པ་ལྟར་ཁོ་བོས་ཀྱང་དཔལ་ཀརྨ་པ་བཅུ་བཞི་པའི་བཀའ་དྲིན་ལས་ནོས་ཤིང་ཡིག་ཆའི་ཞབས་ཏོག་ཀྱང་སྤེལ་བ་སྟེ། འདི་ཉིད་ཕྱིས་རིག་འཛིན་ཆོས་རྗེ་གླིང་པའི་གཏེར་བྱོན་འཆི་མེད་རྩ་གསུམ་དྲིལ་སྒྲུབ་དང་ལྷ་སྔགས་ངོ་བོ་གཅིག་པས་བརྒྱུད་པའི་ཆུ་བོ་གཉིས་འདྲེས་སུའང་འགྱུར་རོ།
GyatsaBioWylie	skal bzang sangs rgyas drug pa seng ge'i rnam 'phrul 'jig rten dbang phyug karma pa gsum pa rang byung rdo rje'i rnam par thar pa ni yongs su grags pa ltar la/_bye brag dag snang gi bka' bab tshul ni/_sa spyod gsung gi 'khor lo 'og min karma'i yang dben deng sang ri bar grags pa'i gnas der thugs dam la bzhugs pa'i skabs shar phyogs kyi nam mkhar mkhas pa bi ma la dngos su byon nas mdzod spur thim pa'i rkyen gyis/_bi ma snying thig chen mo'i tshig don ma lus pa thugs la shar nas gdams ngag gi rtsa ba rdo rje'i tshig rkang dang /_smin grol gyi yig cha rdzogs par mdzad nas spel ba'i rgyun da lta'ang bzhugs pa kho bos kyang thob/_slob dpon chen po pad+ma'i byin rlabs kyis rtsa gsum dril sgrub kyi gdams skor zab mo dgongs pa'i gter las phyungs pa phyis rje brgyad pa mi bskyod rdo rjes thugs nyams su bzhes pas dag snang nye brgyud du byung ba ltar lo rgyus dang /_rtsa tshig yi ger bkod/_rje dgu pa dbang phyug rdo rjes las byang dbang chog rgyas par bkod pa ltar kho bos kyang dpal karma pa bcu bzhi pa'i bka' drin las nos shing yig cha'i zhabs tog kyang spel ba ste/_'di nyid phyis rig 'dzin chos rje gling pa'i gter byon 'chi med rtsa gsum dril sgrub dang lha sngags ngo bo gcig pas brgyud pa'i chu bo gnyis 'dres su'ang 'gyur ro
BnwShortPersonBio	The Third Karmapa, Rangjung Dorje, was a prominent Karma Kagyu hierarch who also held Nyingma and Chod lineages. He was likely the first man to carry the title of Karmapa, following his identification by Orgyenpa Rinchen Pal as the reincarnation of Karma Pakshi, whom Orgyenpa posthumously identified as the reincarnation of Dusum Khyenpa. He spent much of his life traveling across Tibet and made two visits to the Yuan court in China.
PosBuNayDefProv	Definitive
PosBuNayDefProvNotes	"Furthermore, the Third Karmapa composed a summary of the Uttaratantra in accordance with the meditative tradition, which establishes the Uttaratantra as a definitive text included in the last wheel of the Buddha's teachings." Wangchuk, Tsering. Uttaratantra in the Land of Snows, pp. 30-31.
PosAllBuddha	Qualified Yes
PosAllBuddhaNote	"Rangjung Dorjé says in accordance with RGV I.27-28 that only the dharmakāya of all buddhas truly abides in sentient beings. The form kāyas are then explained as the outflow of the Dharma teachings on the level of the fruit, which corresponds to the pertinent passages in the first and third chapters of the Ratnagotravibhāga."
PosAllBuddhaMoreNotes	Klaus-Dieter Mathes, A Direct Path to the Buddha Within, p. 72.
PosWheelTurn	Third Turning
PosWheelTurnNotes	"Furthermore, the Third Karmapa composed a summary of the Uttaratantra in accordance with the meditative tradition, which establishes the Uttaratantra as a definitive text included in the last wheel of the Buddha's teachings." Wangchuk, Tsering. Uttaratantra in the Land of Snows, pp. 30-31.
PosYogaMadhya	Yogācāra
PosYogaMadhyaNotes	"To sum up, in his explanation of buddha nature, Rangjung Dorjé combines three different strands of interpretations: 1. The mahāmudrā interpretation stemming from Saraha. 2.The interpretation according to Asaṅga's Mahāyānasaṁgraha. 3.The dzogchen interpretation. In other words, for Rangjung Dorjé, well-founded mahāmudrā and dzogchen explanations need be combined with Asaṅgas Yogācāra distinction." Klaus-Dieter Mathes, A Direct Path to the Buddha Within, p. 65. See also Wangchuk, Tsering. Uttaratantra in the Land of Snows, p. 30.
PosZhenRang	Zhentong
PosZhenRangNotes	He never actually uses this term, so this is a later attribution imputed on to his exegesis of the RGV and other works by his commentators such as Karma Trinlepa and eventually Kongtrul, which is labeled the Zhentong Tradition of the Karma Kagyu, which differs considerably from Dölpopa's tradition. See Klaus-Dieter Mathes, A Direct Path to the Buddha Within, pp. 54-57. For more on the difference between the Third Karmapa and Dölpopa see Klaus-Dieter Mathes, A Direct Path to the Buddha Within, p. 69-70. See also Karl Brunnhölzl, Luminous Heart, pp. 95-109.
PosAnalyticMedit	Meditative Tradition
PosAnalyticMeditNotes	"Furthermore, the Third Karmapa composed a summary of the Uttaratantra in accordance with the meditative tradition, which establishes the Uttaratantra as a definitive text included in the last wheel of the Buddha's teachings." Wangchuk, Tsering. Uttaratantra in the Land of Snows, pp. 30-31.
PosEmptyLumin	Tathāgatagarbha as Mind's Luminous Nature
PosEmptyLuminNotes	"The tathāgata heart is mind’s luminous ultimate nature or nondual wisdom, which is the basis of everything in saṃsāra and nirvāṇa. Its essence is empty, its nature is lucid, and its display is unimpeded (this is also how the nature of the mind is presented in the Mahāmudrā tradition, and the Karmapa’s commentary on the Dharmadhātustava indeed equates the tathāgata heart with Mahāmudrā)." Karl Brunnhölzl, When the Clouds Part, p. 72. Another take on this is found in Klaus-Dieter Mathes, A Direct Path to the Buddha Within, pp. 51-54, in which he seems to suggest that his views are more inclined to view it as the dharmadhātu, which is equivalent to dharmakāya. "This becomes clear from an answer to a rhetorical question in the autocommentary of the Zab mo nang gi don: Question: How are the properties of purification produced? They are supported by buddha nature, [in as much as] it is the dharmakāya of the above-mentioned purity of mind." Klaus-Dieter Mathes, A Direct Path to the Buddha Within, p. 58.
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The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa.

The Nyingma, which is often described as the oldest tradition of Tibetan Buddhism, traces its origin to Padmasambhava, who is said to have visited Tibet in the eighth century.

Persons who have experience in meditation on the nature of the mind or emptiness are said to be able to remain in a meditative equipoise after death. Although they have stopped breathing and are clinically dead, they are said to be able to retain their body without decay, often with lustre and flexibility. They are believed to have actualised their buddha-nature at the time of death and attained the state of enlightenment.

Essence or the most basic, fundamental nature or natural state of being. It is often used as a synonym for rang bzhin.

The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra.

Go to the page with the definition of 'Uttaratantra'

Tsen Khawoche's "meditative tradition" of exegesis of the Uttaratantra; it is one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.

Ratnagotravibhāga Mahāyānottaratantraśāstra

Go to the page with the definition of 'RGV'

Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana).

Mahāmudrā refers to an advanced meditation tradition in Mahāyāna and Vajrayāna forms of Into-Tibetan Buddhism that is focused on the realization of the empty and luminous nature of the mind. It also refers to the resultant state of buddhahood attained through such meditation practice. In Tibet, this tradition is particularly associated with the Kagyu school, although all other schools also profess this tradition. The term also appears as part of the four seals, alongside dharmamūdra, samayamudrā, and karmamudrā.

Dzogchen is an advanced system of meditation techniques to reveal the innate state of perfection primarily, but not exclusively, espoused by the Nyingma Buddhist tradition and the Tibetan Bön tradition.

The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature.

Tsen Khawoche's "meditative tradition" of exegesis of the Uttaratantra; it is one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.

In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas.

Literally, "without duality," it refers to that which is indivisible, in that it is not divided into two.

Mahāmudrā refers to an advanced meditation tradition in Mahāyāna and Vajrayāna forms of Into-Tibetan Buddhism that is focused on the realization of the empty and luminous nature of the mind. It also refers to the resultant state of buddhahood attained through such meditation practice. In Tibet, this tradition is particularly associated with the Kagyu school, although all other schools also profess this tradition. The term also appears as part of the four seals, alongside dharmamūdra, samayamudrā, and karmamudrā.

The fundamental expanse from which all phenomena emerge.