Klong chen pa
Jump to navigation
Jump to search
ཀློང་ཆེན་རབ་འབྱམས་
Wylie | klong chen rab 'byams |
---|---|
English Phonetics | Longchen Rabjam |
Tertön name
dri med 'od zer • དྲི་མེད་འོད་ཟེར་Other names
- ཀློང་ཆེན་པ་
- klong chen pa
Dates
Birth: | 1308 |
---|---|
Death: | 1364 |
Place of birth: | g.yo ru |
Tibetan calendar dates
Day | |
---|---|
Month | |
Gender | Male |
Element | Earth |
Animal | Monkey |
Rab Jyung | 5 |
About
- Religious Affiliation
- Nyingma
- Is emanation of
- Vimalamitra · Pema Ledrel Tsal
- Has following emanations
- [[|Lhatsun Namkha JikmePema LodröPema Lingpa]]
- Teachers
- rig 'dzin ku mA ra rA dza · Karmapa, 3rd · g.yag sde paN chen · bsod nams rgyal mtshan · 'jam dbyangs pa grags pa rgyal mtshan
Other Biographical info:
Links
- BDRC Link
- https://www.tbrc.org/#!rid=P1583
- Treasury of Lives Link
- http://www.treasuryoflives.org/biographies/view/Longchenpa-Drime-Ozer/P1583
- Treasury of Lives Excerpt
- Himalayan Art Resources Link or Other Art Resource
- http://www.himalayanart.org/search/set.cfm?setID=309&searchObjectType=all
- Wiki Pages
- Klong chen pa on the DRL
- Klong chen pa on the LIB
- Klong chen pa on the RTZ
- Klong chen pa on the DNZ
- Klong chen pa on the BNW
Tertön Gyatsa Information from the Rinchen Terdzö
Buddha Nature Project
- Person description or short bio
- Also known as Klong chen pa (Longchenpa). An esteemed master and scholar of the Rnying ma sect of Tibetan Buddhism known especially for his promulgation of rdogs chen. Klong chen pa is believed to be the direct reincarnation of Padma las 'brel rtsal, who revealed the Rdzogs chen snying thig, and also of Padma gsal, who first received those teachings from the Indian master Padmasambhava. Born in the central region of G.yo ru (Yoru), he received ordination at the age of twelve. At nineteen, he entered Gsang phu ne'u thog monastery where he engaged in a wide range of studies, including philosophy, numerous systems of sūtra and tantra, and the traditional Buddhist sciences, including grammar and poetics. Having trained under masters as diverse as the abbots of Gsang phu ne'u thog and the third Karma pa, Rang 'byung rdo rje, he achieved great scholarly mastery of numerous traditions, including the Rnying ma, Sa skya, and Bka' brgyud sects. However, Klong chen pa quickly became disillusioned at the arrogance and pretention of many scholars of his day, and in his mid-twenties gave up the monastery to pursue the life of a wandering ascetic. At twenty-nine, he met the great yogin Kumārarāja at Bsam yas monastery, who accepted him as a disciple and transmitted the three classes of rdogs chen (rdogs chen sde gsum), a corpus of materials that would become a fundamental part of Klong chen pa's later writings and teaching career . . . Among the most important and well-known works in Klong chen pa's extensive literary corpus are his redaction
Expand to see this person's philosophical positions on Buddha-nature.
Is Buddha-nature considered definitive or provisional? | |
---|---|
Position: | Definitive |
Notes: | *"...the Grub mtha' mdzod's positive interpretation of the Ratnagotravibhãga, maintaining that emptiness needs to be understood in the sense of buddha natures luminosity, and that such a positive assessment of the ultimate has definitive meaning." Mathes, K., A Direct Path to the Buddha Within, p. 98.
|
All beings have Buddha-nature | |
Position: | Qualified Yes |
If "Qualified", explain: | It exists in sentient beings, though it is very difficult to perceive due to being hindered by adventitious stains, which are explained in detail in the long quote in Mathes, K., A Direct Path to the Buddha Within, p. 100. |
Notes: | "Longchenpa, thus, adduces the crucial stanza I.28 from the Ratnagotravibhãga, which lists the three reasons for the presence of buddha nature in sentient beings. In his explanation of the third reason ("because of the potential"), Longchenpa equates potential with the dzogchen term awareness, adopting as he does the reading rig instead of rigs (potential), and glossing buddha nature as rigpa in the following paraphrase. In other words, all sentient beings possess buddha nature because of their intrinsic primordial awareness." Mathes, K., A Direct Path to the Buddha Within, p. 100. |
Which Wheel Turning | |
Position: | Third Turning |
Notes: | Duckworth, D., Mipam on Buddha-Nature, pp. 2-4.
|
Yogācāra vs Madhyamaka | |
Position: | |
Notes: | |
Zhentong vs Rangtong | |
Position: | |
Notes: | This is a tricky issue, as he generally predates this categorization though he does use the term, sparingly, in some of his writings, though not in the same way that it would come to be characterized by Dolpopa. Though some traditional scholars, such as Kongtrul, consider him a zhentongpa, this is not a common Nyingma view. For relevant discussions of this issue see:
|
Promotes how many vehicles? | |
Position: | |
Notes: | |
Analytic vs Meditative Tradition | |
Position: | |
Notes: | |
What is Buddha-nature? | |
Position: | |
Notes: | "He also describes an “ultimate universal ground” (don gyi kun gzhi) in his autocommentary of his Wish-Fulfilling Treasury: “The basic element is called ‘the ultimate universal ground’ because it co-exists with the unconditioned qualities of the naturally pure nirvāna.” He says that this ground is the support for both samsāra and nirvāna, and identifies it with Buddha-nature: Due to abiding as the expanse neither conjoined with nor separable from the exalted body and wisdom, it is Buddha-nature; due to supporting all phenomena of samsāra and nirvāna, it is the abiding reality called “the ultimate universal ground”; it is unconditioned and abides as the great primordial purity..." Duckworth, D., Mipam on Buddha-Nature, p. 104. |
Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་) | |
Position: | |
Notes: | His presentation of emptiness clearly favors Prāsaṅgika. |
Causal nature of the vajrapāda | |
Position: |