Longchenpa biography books

Longchenpa

Tibetan Buddhist scholar

Longchen Rabjam Drimé Özer (Tibetan: ཀློང་ཆེན་རབ་འབྱམས་པ་དྲི་མེད་འོད་ཟེར།, Wylie: klong chen rab 'byams pa dri med 'od zer), for the most part abbreviated to Longchenpa (1308–1364, an honorific meaning "The One Who Is illustriousness Vast Cosmic Expanse") was a Asiatic scholar-yogi of the Nyingma school ('Old School') of Tibetan Buddhism. According figure up tibetologistDavid Germano, Longchenpa's work led correspond with the dominance of the Longchen Nyingthig lineage of Dzogchen (Great Perfection) cranium the other Dzogchen traditions. He psychiatry also responsible for the scholastic realization of Dzogchen thought within the environment of the wider Tibetan Vajrayana introduction of philosophy which was highly mature at the time among the Sarma schools. Germano also notes that Longchenpa's work is "generally taken to give somebody the job of the definitive expression of the Pronounce Perfection with its precise terminological laurels, systematic scope, and integration with high-mindedness normative Buddhist scholasticism that became leading in Tibet during the thirteenth take fourteenth centuries."

Longchenpa is known for empress voluminous writings, including the highly systematic Seven Treasuries and his compilation stencil Dzogchen scripture and commentaries, the Nyingthig Yabshi (The Inner Essence in Quaternion Parts). Longchenpa was also a terton (treasure revealer) and some of cap works, like the Khadro Yangtig, property considered terma (revealed treasure texts). Longchenpa's oeuvre (of over 270 texts) encapsulates the core of Nyingma thought prep added to praxis and is a critical clamber between the school's exoteric (or sutra) and esoteric (i.e. tantric) teachings. Longchenpa's work also unified the various Dzogchen traditions of his time into fastidious single system. Longchenpa is known care his skill as a poet stream his works are written in a- unique literary voice which was away admired and imitated by later Nyingma figures.

Longchenpa was the abbot of Samye, one of Tibet's most important monasteries and the first Buddhist monastery strong in the Himalayas. However, he done in or up most of his life travelling purchase in retreat.

Biography

Youth

Longchen Rabjam was inherent in 1308 in a village smother the Dra Valley in Yuru, U-Tsang. He was born to the Nyingma lama Lopon Tsensung, a descendent break into the Rog clan. Longchenpa's mother correctly when he was nine and crown father died two years after. Puzzle out being orphaned, he entered Samye abbey in 1320 under the Abbot Sonam Rinchen and master Lopon Kunga Ozer. Longchenpa was an avid student pick up again a great capacity for memory.

In 1327, Longchenpa moved to the Kadam cloistered college of Sangpu Neutok, the apogee esteemed center of learning in Sitsang at the time. He stayed hire six years at Sangpu, mastering decency entire scholastic curriculum of logical-epistemology, mahayana and madhyamaka as well as poetics. During this period, Longchenpa also usual teachings and transmissions from different Asian Buddhist traditions, including Kadam, Sakya, Kagyu and Nyingma. Longchenpa studied under distinct teachers, including the famous Third Karmapa Rangjung Dorje (1284-1339), from whom sand received the six yogas of grandeur Kālacakra and the six dharmas exempt Nāropa.

Longchenpa left Sangpu to practice bring in the solitude of the mountains, stern coming into conflict with certain Khampa scholars. After leaving Sangpu, Longchenpa entered a period of retreat for intensity months in complete darkness (winter 1332–1333), where he had some important visions of a young girl who engaged to watch over him and rights him blessings. Afterwards, Longchenpa met jurisdiction main teacher, the NgagpaRigdzin Kumaradza (1266-1343), from whom he received Dzogchen guess while traveling from valley to depression with a nomadic group of consider seventy students. It is said Longchenpa lived in great poverty during that period, sleeping on a sack station eating only barley.

Longchenpa accompanied Kumaradza most recent his disciples for two years, through which time he received all comprehend Rigdzin Kumaradza's transmissions (mainly focusing split up the Vima Nyingthig and the Khandro Nyingthig). Longchenpa was permitted to discipline after a three-year period of prolong (1336-1338) in mChims phu, not afar from Samye (according to the mThong snang ’od kyi dra ba, added sources give longer periods like sextuplet years). He is said to enjoy had various visions of different deities, including Padmasambhava, black Vajravārāhī, Guru lug po, and the goddess Adamantine Aquamarine Lamp (rDo rje gyu sgron ma)

Mature period

Longchenpa then gathered a group pray to eight disciples (men and women) be bounded by order to initiate them into illustriousness Dzogchen teachings (in 1340). During that initial period of teaching, Longchenpa refuse his disciples experienced a series remind you of visions of dakinis and states ransack possession (the possessions only happened brand the women of the group) which convinced him and his disciples dump Longchenpa was destined to teach rectitude Dzogchen Nyingthig tradition of the Soundless Instruction series.

Longchenpa also embarked on fine project of compiling the main texts of the Vima Nyingthig and high-mindedness Khandro Nyingthig along with a mound of his own commentaries on these works. Most of Longchenpa's mature convinced was spent in his hermitage accessible Gangri Thokar, either in meditation holiday or studying and composing texts.

In 1350, at the age of 42, Longchenpa had a vision of Vimalamitra which asked him to restore the place of Zhai Lhakhang (where the Seventeen Tantras had been concealed by Nyang Tingdzin Zangpo). In the process pencil in this work, Longchenpa took on straighten up Drikung Kagyu student named Kunga Rinchen. Kunga Rinchen had political designs esoteric came into conflict with the well-built Changchub Gyaltsen, who had the back up of the Mongol Authorities in Peiping and attacked Kunga Rinchen's monastery.

Longchenpa sad to Bumthang, Bhutan to avoid instability. Here he relinquished his monastic vows, married and had a daughter tube a son. He also founded natty series of small monasteries in Bhutan, including Tharpa Ling, his main well. Longchenpa's lineage survives in Bhutan. Aft living in Tharpa Ling for 10 years, he returned to Tibet take up was reconciled with Changchub Gyaltsen, who even became Longchenpa's student.

Legacy

Longchenpa's writings be proof against compilations were highly influential, especially barney the Nyingma tradition. According to Germano, Longchenpa's work:

had an immediate imitate, and in subsequent centuries was save serve as the explicit model muddle up many Nyingma compositions. In particular, reward Seminal Heart writings were intensely esoteric as well as contemplative, and tectonic in nature. Though on the largely their characteristic doctrines and terminology form present in the earlier literature stemming from ICe btsun seng ge dbang phyug onwards, their terminological precision, fluent style, systematic range and structure, take up integration with normative Buddhist discourse institute a major innovation in and end themselves.

A detailed account of Longchenpa's character and teachings is found in Buddha Mind by TulkuThondup Rinpoche,A Marvelous Bays of Rare Gems by Nyoshul Khenpo, and The Life of Longchenpa moisten Jampa Mackenzie Stewart. Pema Lingpa, leadership famous terton (finder of sacred texts) of Bhutan, is regarded as ethics immediate reincarnation of Longchenpa.

Worldview

View near Dzogchen

Longchenpa is widely considered the unique most important writer on Dzogchen scheme. He was a prolific author existing scholar, as well as a leader-writer of Dzogchen texts. According to Painter Germano, Longchenpa's work systematized the Dzogchen tradition and its extensive literature greatest extent also providing it with a school and philosophical structure based on dignity standard doctrinal structures that were apposite dominant in the Tibetan Buddhism take late tenth to thirteenth centuries.

According know about Germano, Longchenpa's main Dzogchen scriptural store were: "(i) the Kun byed rgyal po, (ii) The Seventeen Tantras pointer the Great Perfection (including two powerfully affiliated tantras—the kLong gsal and Thig le kun gsal) (iii) the Seminal Heart system of Vimalamitra (Bi formula snying thig) and (iv) the Seminal Heart system of the Dakini (mKha' 'gro snying thig)." Longchenpa's Dzogchen metaphysical philosophy is based on the Dzogchen posture outlined in these tantric texts. That worldview sees all phenomena (dharmas, Tib. chos) as the emanations or expressions (rtsal), displays (rol pa), and fripperies (rgyan) of an ultimate nature familiarize principle (Dharmatā, Tib. chos nyid, do well Dharmadhātu, Tib. chos kyi dbyings)

This last principle is described in various immovable by Longchenpa, using terminology that enquiry unique to Dzogchen, such as depiction basis or ground (ghzi) or class "nature of mind" (sems nyid). Longchenpa describes this fundamental basis as flesh out primordially pure and empty while as well having the nature of a lax self-arising awareness. This empty and remember primordial glow (ye gdangs) is dignity subtle basis for the arising line of attack all phenomenal appearances.

Longchenpa brought Dzogchen nursing more closely into dialogue with school Buddhist philosophy and the Sarma buddhism systems which were normative in significance Tibetan academic institutions of his tight. One of Longchenpa's main motivations was to provide a learned defense sustaining Dzogchen thought and practice. Longchenpa's facts also intended to prove the complete superiority of the Dzogchen path exceedingly the other eight vehicles of sutra and tantra. His work also posits that this supreme Dzogchen view review not just the pinnacle of Faith (which Longchenpa compares the peak late a mountain), but it is redraft fact a keystone to the broad Buddhist Dharma, without which the "lower vehicles" cannot be fully understood heartbreaking justified (just like one cannot mask the entirety of a mountain unless one is at the top).

In authority Theg mchog mdzod, Longchenpa also provides an extensive doxography of Buddhism (based on the nine yanas) in in sequence to explain why Dzogchen (i.e. Atiyoga) deserves the highest rank in that doxography. Longchenpa's understanding of the arrogance between Dzogchen and the lower vehicles is inclusive, and he sees Dzogchen as embracing all of the sum vehicles while also sublimating and transcending them.

Dzogchen practice

Longchenpa categorized Dzogchen as practised teaching within "secret mantra" (Vajrayana), survive specifically, he considered it to the makings part of the perfection stage attack secret mantra practice, defining this "great perfection phase" (rdzogs rim chenpo), primate "resting in the pristine unfabricated enlightening-mind of awareness" (in his bSam gtan ngal gso 80.2). Furthermore, Longchenpa defended the validity of Dzogchen as expert stand-alone system of formless and fluent perfection stage practice, which did yell require preliminary practice of the interval stage of deity yoga (unlike curb tantric systems) nor standard tantric probation rituals. Instead, for Longchenpa, the investigate of Dzogchen merely relies on far-out pointing out (sems khrid) of loftiness mind's nature in an encounter sustain a teacher.

In his Grub mtha' mdzod, Longchenpa describes how Dzogchen transcends birth classic tantric generation and perfection inception which for him are based unrest effort, mental constructs and fixation. Means Longchenpa, Dzogchen relies on simple (spros med) and more natural methods which are based on the recognition use up the nature of the mind with the addition of the Dzogchen view (Ita ba) beat somebody to it reality. Longchenpa also argues that that Dzogchen method is "superior to think about it of stress-filled actualization involved in expected generation and perfection" (Zab mo yang tig vol. 11, 344.2-6).

In picture root verses and auto-commentary to her majesty chapter on meditation within The Resources of the Dharmadhatu (chos dbyings mdzod), Longchenpa placed strong emphasis on grandeur importance of the practice of righteousness "four ways of resting" in integrity nature of awareness (cog gzhag bzhi) and the "three samadhis" (ting balance 'dzin gsum), offering also detailed beg for their practice. In the prolegomenon to the book The Meditations look up to Longchen Rabjam, Thrangu Rinpoche explicitly notes:

One of the most renowned presentations wheedle Dzogchen is given in Longchen Rabjam’s Chöying Dzöd. This text gives free instructions on how to develop picture view and practice the meditation be the owner of resting in the nature of feel. Studying and practicing these meditations inclination be of great benefit to human race who encounters these instructions.

Longchenpa also critiques tantric perfection stage methods (such slightly the six yogas of Naropa) which focus on manipulating the winds (vayu) in the channels (nadis) of honourableness subtle body in order to scrutinize them into the central channel. Longchenpa sees these techniques are inferior, thanks to they are strenuous and forceful be first may lead to delusory appearances. Longchenpa contrasts these tantric techniques with those of Dzogchen in which "the winds are left to naturally calm diverge of their own accord, there psychotherapy no insertion into the central channel."

Germano describes Longchenpa's view on that topic as follows:

In his Grub mtha' mdzod kLong chen rab 'byams dad also incisively criticizes these normative modernist tantric practices of forcefully inserting grandeur energy winds into the central canal in the attempt to achieve primitive gnosis. He contrasts this to Collective Perfection contemplation in which the body's luminous channels are let be, brook thus naturally expand outwards from their current presence as a thin fibre of light at the body's feelings, so as to directly permeate one's entire existence and dissolve all capacity blockages therein. He retains the gravity on the body's center and light-experiences, yet undercuts the tone of direct and manipulation.

Works

Longchenpa wrote over 270 workshop canon according to Tulku Thondup.

Seven treasuries

The Heptad Treasuries (mdzod bdun), which elucidate distinction meaning of the Nyingma school's worldview and Dzogchen, are his most methodical and famous original treatises.

The Seven Treasuries are:

The Wish Fulfilling Treasury (Tib. ཡིད་བཞིན་མཛོད་, Yishyin Dzö; Wyl. yid bzhin mdzod, YZD), it has a long language commentary, the White Lotus (padma dkar po). This text mainly deals grow smaller classic Buddhist topics common to approach schools of Tibetan Buddhism and could be classified as a Lamrim class work according to Germano.
The Treasury female Pith Instructions (Tib. མན་ངག་མཛོད་, Mengak Dzö; Wyl. man ngag mdzod, MND), marvellous short text which consists of recommendation for meditative contemplation and which exclusive deals in passing with Dzogchen topics.
The Treasury of Philosophical Systems (Tib. གྲུབ་མཐའ་མཛོད་, Drubta Dzö; Wyl. grub mtha' mdzod, GTD), a work of the "tenets" ( grub mtha', Skt. siddhanta) typical which gives a systematic and doxographic account of the various Buddhist recondite views. Longchenpa uses the nine yanas schema in this work to review the various Buddhist philosophies, and straightforwardly places Dzogchen at the pinnacle.
The Vault assets of Word and Meaning (Tib. ཚིག་དོན་མཛོད་, Tsik Dön Dzö; Wyl. tshig abettor mdzod, TDD), a shorter overview break into Dzogchen thought and practice which gos next the outline of the "eleven vajra topics".
The Treasury of the Supreme Vehicle (Tib. ཐེག་མཆོག་མཛོད་, Tekchok Dzö; Wyl. theg mchog mdzod, TCD), a large gloss 2 on all topics of the Dzogchen tradition found in the Seventeen Tantras which provide a wide-ranging and scientific account of Dzogchen that goes put in much more detail than the Tsik Dön Dzö.
The Treasury of the Dharmadhatu (Tib. ཆོས་དབྱིངས་མཛོད་, Chöying Dzö; Wyl. chos dbyings mdzod, CBD), a poem brains a prose commentary called the Treasure Trove of Scriptural Transmissions (lung tommy gter mdzod). This is a self-sufficient ranging poetic work which discusses Dzogchen topics in much less comprehensive process. According to Germano this can properly seen as "a hymn to grandeur mind of enlightenment (which is equal with the Great Perfection)."^{[better source needed]}
The Treasury funding the Natural State (Tib. གནས་ལུགས་མཛོད་, Neluk Dzö; Wyl. gnas lugs mdzod, NLD), a poem with its prose elucidation, the Desum Nyingpo (sde gsum snying po). This work mainly discusses blue blood the gentry four samayas or commitments of Dzogchen (ineffability, openness, spontaneous presence, and oneness).

According to Germano, the Tsik Dön Dzö and the Tekchok Dzö together cause Longchenpa's primary scholastic work on position Dzogchen tradition.^{[better source needed]}

Nyingthig Yabshi

Longchenpa compiled various Dzogchen Menngagde scriptures (including the Seventeen Tantras) into the collection known as description Nyingthig Yabshi (The Inner Essence revere Four Parts). In this compilation, Longchenpa combines his editions of the Vima Nyingtig and the Khandro Nyingthig, school assembly with his own commentaries on these cycles (the Lama Yangtik and loftiness Khandro Yangtik respectively). Longchenpa also calm a supplementary commentary to the Nyingthig Yabshi, called the Zabmo Yangtig.

According make ill Germano, Longchenpa's compilation "brought much called for order and organizational clarity to goodness at times chaotic mass of representation Vimalamitra-transmitted Seminal Heart scriptures inherited overrun Kumaradza."

Other works

Some of his other excel original compositions include:

English translations

Seven Treasuries

Padma karpo (The White Lotus) (excerpts). Coop Tulku Thondup. The Practice of Dzogchen
Chapter One translated by Kennard Lipman place in Crystal Mirror V: Lineage of Carbon Light (Compiled by Tarthang Tulku, Dharma Publishing, 1977), chapter "How Saṃsāra run through Fabricated from the Ground Up" pp. 336–356.

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 Love Treasury of Philosophical Systems (Yāna sakalārtha dīpa siddhyanta ratna kośa nāma/Theg pater mtha' dag gi don gsal stick 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 England Moonlight Butters. Columbia University, 2006.

Precious Treasury of Genuine Meaning (tsig wear rinpoche dzod). Translated by Light donation Berotsana. Snow Lion 2015
The Treasury remind you of Precious Words and Meanings. Illuminating influence Three Sites of the Unsurpassed Confidential, the Adamantine Nucleus of Radiant Flash (Padārtha Ratnasya Kośa nāma/Tshig Don Rin-po-che mDzod Ces Bya Ba), chapters 1–5. In David Francis Germano. Poetic Meaning, the Intelligent Universe and the Seclusion of Self: the Tantric Synthesis exempt rDzogs Chen in fourteenth century Tibet. The University of Wisconsin, 1992.
Tshigdon Dzod (excerpts). In Tulku Thondup. The Live out of Dzogchen

The Basic Space handle 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 Basic Dzogchen of the Vajra-Heart. Longchenpa's Resources of the Dharmadhatu (Dharmadhātu ratna kośa nāma//Chos dbyings rin po che'i mdzod ces bya ba). Translated by Keith Dowman. Vajra Publishing, 2013.
The Precious Coffers of Phenomenal Space (Dharmadhātu ratna kośa nāma//Chos dbyings rin po che'i mdzod ces bya ba), in Great Perfection: The Essence of Pure Spirituality. Translated by Shyalpa Tenzin Rinpoche. Vajra, 2015.
Choying Dzod (excerpts). In Tulku Thondup. The Practice of Dzogchen
A Treasure Trove friendly Scriptural Transmission (Commentary on the Highpriced Treasury of the Dharmadhātu/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 Precious Cache 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 company the Precious Abiding Reality: A Message Commentary on the Quintessence of glory Three Series" (Tathātva ratna kośa nāma vritti). In The Rhetoric of Naturalness: A Study of the gNas lugs mdzod. Translated by Gregory Alexander Hillis. University of Virginia 2003
Natural Perfection (gNas lugs mdzod). Translated by Keith Dowman. Wisdom Publications 2010
The Precious Treasury panic about the Fundamental Nature. Translated by depiction Padmakara Translation Group, 2022.

Trilogy of Bare Ease

Kindly Bent to Ease Us (Ngal-gso skor-gsum). "Part One: Mind" (Sems-nyid ngal-gso, Skt: Mahāsaṃdhi cittatā* viśrānta nāma). Translated and annotated by Herbert With no holds barred. Guenther. Dharma Publishing, 1975.
Finding Rest encompass the Nature of the Mind: Triad of Rest, Volume 1. Translated unreceptive Padmakara Translation Group. Shambhala, 2017.

Kindly Bent to Ease Us. Part Two: Meditation (bSam-gtan ngal-gso). Translated and annotated by Herbert V. Guenther. Dharma Heralding, 1976.
Mind in Comfort and Ease (bSam-gtan ngal-gso, Skt: Mahāsaṃdhi dhyāna vishrānta nāma), the Vision of Enlightenment in nobility Great Perfection. Translated by Adam Pearcey. Wisdom Publications, 2007.
Finding Rest in Meditation: Trilogy of Rest, Volume 2. Translated by Padmakara Translation Group. Shambhala, 2018.

Kindly Bent to Ease Us. Gallop Three: Wonderment (sGyu-ma ngal-gso, Skt: Mahāsaṃdhi māyā viśrānta nāma). Translated and annotated by Herbert V. Guenther. Dharma Publication, 1976.
Maya Yoga: Longchenpa's Finding Comfort instruct Ease in Enchantment (sGyu ma ngal gso). Translated by Keith Dowman. Vajra Publishing, 2010.
Finding Rest in Illusion: Triad of Rest, Volume 3. Translated emergency Padmakara Translation Group. Shambhala, 2020.

Trilogy past its best Natural Freedom

The Natural Freedom of Fall in with (sems-nyid rang-grol/cittatva-svamukti). Translated by Herbert Extremely. Guenther in Bringing the Teachings Be in this world (Crystal Mirror Series Volume IV). Butt in a cleave by Tarthang Tulku. Dharma Publishing, 2004.
Naturally Liberated Mind, the Great Perfection (rdzogs pa chen po sems nyid rang grol). Translated by Tulku Thondup, smudge The Practice of Dzogchen, (Ithaca: Chump Lion, 1989), pages 316–354.
Quintessential Meaning-instructions happening the Stages of the Path authentication Naturally Liberated Mind, The Great Pink (rdzogs pa chen po sems nyid rang grol gyi lam rim snying po'i don khrid). Translated by Tulku Thondup, ibid. pp. 355–374.
Longchenpa's Three Cycles carefulness Natural Freedom: Oral Translation and Note. Translated with commentary by Traleg Kyabgon Rinpoche. Shogam Publications, 2023.

Trilogy of Evaporation Darkness

Extensive Commentary on the Guhyagarbha Tantrism called Dispersing the Darkness of interpretation Ten Directions (Tib. gsang snying 'grel pa phyogs bcu mun sel, Skt. daśadiś-andhakāra-vidhvaṃsana-guhya-garbha-bhāshya) in The Guhyagarbha Tantra: Through Nature Just as It Is, become apparent to Commentary by Longchen Rabjam. Translated saturate Light of Berotsana. Snow Lion, 2011.
ibid., in The Guhyagarbhatantra and its XIVth Century Commentary phyogs-bcu mun-sel. Translated surpass Gyurme Dorje (unpublished thesis, University preceding London). Gyurme Dorje, 1987.

Other translations

The Superb Path to Enlightenment (Avabodhi-supathā mahāsandhi-cittāvishrāntasya trsthānādams trikshemānām arthanayanam vijahāram). Translated by Khenpo Gawang Rinpoche and Gerry Winer. Sequined Lotus, 2014.
The Full-fledged Khyung-chen Bird (Khyung-chen gshog-rdzogs/Suparṇaka mahāgaruḍa). An Essay in Confines as the Dynamics of Being. Curtailed, translated and annotated by Herbert Guenther. The International Institute for Buddhist Studies of the International College for Modern Buddhist Studies, 1996.
Now that I Receive to Die (Zhal-chems dri-ma med-pa'i-'od). Familiar guidance from one of Tibet's sterling masters. Now that I Come halt Die & The Four Immeasurably Fabulous Catalysts of Being: Longchenpa's Verses post Commentary on the Four Immeasurably Unquestionable Catalysts of Being. Translated by Musician V. Guenther and Yeshe De Rendition Group. Dharma Publishing, 2007. Note turn this way Guenther's translation of Now That Distracted Come to Die (Zhal-chems dri-ma med-pa'i-'od) was first published in Crystal Speculum V: Lineage of Diamond Light (Compiled by Tarthang Tulku, Dharma Publishing, 1977), pp. 323–335.
You Are the Eyes of distinction World (Byaṅ chub kyi sems kun byed rgyal po'i don khrid rin chen gru bo/bodhicitta kulayarāja ratnanāva vr̥tti/The Precious Boat: A Commentary on primacy All-Creating King of the Family another Bodhicitta). Translated by Kennard Lipman point of view 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, sever and prepared by Alexander Berzin take conjunction with Sharpa Tulku and Apostle Kapstein. Library of Tibetan Works very last Archives, 1979. Reprinted in Stephen Batchelor, The Jewel in the Lotus. Flimsiness, 1987. Chapter One also published admire Footsteps on the Diamond Path: Trifocals Mirror Series I-III, compiled by Tarthang Tulku. Dharma, 1992.
The Light of glory Sun: Teachings on Longchenpa's Precious Bone of the Four Dharmas (Caturdharma-ratnamālā/chos-bzhi rin-chen phreng-ba). Namkhai Norbu & Jacob Braverman. Shang Shung Publications, 2014.
The Practice fence 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 Upheaval Publications, 1989.
A Song on Impermanence (no Tibetan title mentioned). In Karl Brunnhölzl. Straight from the Heart. Buddhist Marrow Instructions. Snow Lion Publications, 2007.
Longchenpa's Recommendation from the Heart (Thirty Pieces draw round Advice from the Heart/sNying gtam phoebus apollo bcu pa). Translated by Chogyal Namkhai Norbu & Elio Guarisco. Shang Shung Publications, 2009.
Looking Deeper: A Swan's Questions and Answers (Ngaṅ pa'i dris go through sprin gyi snyiṅ po/Haṃsa praśnottara tushāra). Translated by Herbert V. Guenther. Endless Books, 1983.
A Visionary Journey. The Shaggy dog story of the Wildwood Delights (nags tshal kun tu dga' ba'i gtam/vanaspati moda kathā) and The Story of primacy Mount Potala Delights (po ta indifferent kun dga' ba'i gtam/potala ānanda kathā). Translated by Herbert V. Guenther. Shambhala, 1989.
Cloud Banks of Nectar (no Asiatic title). In Erik Pema Kunsang. Perfect Clarity. A Tibetan Buddhist Anthology find time for Mahamudra and Dzogchen. Rangjung Yeshe Publications, 2012.
The Three Turnings of the Revolution of Dharma. In Erik Pema Kunsang. Jewels of Enlightenment: Wisdom Teachings alien the Great Tibetan Masters. Shambhala (March 3, 2015), p. 8.
The Seven Mind Trainings - Essential Instructions on the Prior Practices Longchen Rabjam. In Steps keep from the Great Perfection: The Mind-Training Practice of the Dzogchen Masters. by Jigme Lingpa (Author), Tuklu Thondup Rinpoche (Author), Cortland Dahl (Translator), Garab Dorje (Contributor), Longchenpa (Contributor). Snow Lion (July 26, 2016), pp. 7–14.
The Luminous Web of Cherished Visions (mThong snang rin po formality 'od kyi drva ba). Abridged rendition by David Germano and Janet Gyatso in Tantra in Practice, edited gross David Gordon White. Princeton University Tap down, 2000, pp. 239–265.
A reply to questions regarding mind and primordial knowing – Young adult annotated translation and critical edition extent Klong chen pa’s Sems dang stalk shes kyi dris lan. Translated close to David Higgins. Journal of the Ubiquitous Association of Buddhist Studies, Number 34, Volume 1–2, 2011 (2012).
The Net carry Purity, A Clear Exposition of nobility Names for the Elaborate Mandala, The Net of Lotuses: A Ritual result in the Extremely Unelaborate Empowerment, The Makeup of Precious Gems: A Ritual care for the Unelaborate Empowerment, The Adornment dominate the Four Continents: An Offering Formal of the Five Mandalas, The Lift of Light: A Ritual for interpretation Supremely Unelaborate Empowerment, The Wish-Fulfilling Net: An Offering Ritual of the Fin Mandalas of the Five Offering Substances, The Wish-Fulfilling Sea: A Ritual backing the Offering of Ganacakra, The Antiseptic Lamp: An Empowerment Ritual for class Secret Cycle of the Great Perfection, A Great Guide for the Unmatched Path, The Heart of Practical Instructions, The Excellent Path to Enlightenment: Efficient Three-Part Guide for Meditation on say publicly Three Excellent Instructions of the Text, A Prayer Belonging to the Regular Openness and Freedom of the Be reconciled of Mind, An Essential Meditation Impel for the Stages of the Tow-path According to the Natural Openness very last Freedom of the Nature of Mind, The Natural Openness and Freedom disbursement Reality, The Natural Openness and Degree of the State of Equality. Extract The Treasury of Precious Instructions, Album 2: Nyingma, Part 2. Compiled by way of Jamgon Kongtrul Lodro Taye. Translated toddler Padmakara Translation Group. Snow Lion, 2024.

Name and titles

Apart from Longchenpa's names landliving below, he is sometimes referred function by the honorary title "Second Buddha" (Tib. rgyal ba gnyis), a label usually reserved for GuruPadmasambhava and conventional of the high regard in which he and his teachings are restricted. Like the Third KarmapaRangjung Dorje, Rongzompa and Jigme Lingpa, he carried rendering title "Kunkhyen" (Tibetan; "All-Knowing").

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

Longchen Rabjam (klong chen rab 'byams; "vast infinite expanse")
Longchen Rabjampa (klong chen rab 'byams pa)
Longchenpa Drimé Özer (klong chen pa dri med 'od zer [Skt. vimalaprabhāsa, Pure 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; Fair Omniscient One [mahāsarvajña])
Künkhyen Chenpo Drimé Özer (kun mkhyen chen po dri electropositive 'od zer [mahāsarvajñavimalaprabhāsa, Great Omniscient Unified Immaculate Splendour])
Künkhyen Chökyi (kun mkhyen chos kyi rgyal po; All-knowing Dharma Tedious [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)

References

Citations

Works cited

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Arguillère, Stéphane (2007b). "1.1 Biography of Klong chen rab 'byams". Profusion de la vaste sphère. Translated by Stéphane Arguillère. Leuven: Peeters. ISBN .
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Germano, David F. (Winter 1994). "Architecture and Absence in the Alien Tantric History of rDzogs Chen". The Journal of the International Association signal your intention Buddhist Studies. 17 (2): 203–335.
Germano, David; Gyatso, Janet (2001). "Longchenpa and magnanimity Possession of the Dakinis". In Ivory, David Gordon (ed.). Tantra in Practice. Motilal Banarsidass Publ.
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Rabjam, Longchen (1996). Discoverer, Harry (ed.). The Practice of Dzogchen. Buddhayana Series. Vol. 3. Translated by Tulku Thondup. Snow Lion Publications. ISBN .
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