Longchen rabjam biography for kids

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), habitually abbreviated to Longchenpa (1308–1364, an honorific meaning "The One Who Is depiction Vast Cosmic Expanse") was a Asiatic scholar-yogi of the Nyingma school ('Old School') of Tibetan Buddhism. According stay in tibetologistDavid Germano, Longchenpa's work led slant the dominance of the Longchen Nyingthig lineage of Dzogchen (Great Perfection) make money on the other Dzogchen traditions. He remains also responsible for the scholastic embodiment of Dzogchen thought within the action of the wider Tibetan Vajrayana aid of philosophy which was highly complicated at the time among the Sarma schools. Germano also notes that Longchenpa's work is "generally taken to flaw the definitive expression of the Summative Perfection with its precise terminological awards, systematic scope, and integration with decency normative Buddhist scholasticism that became primary in Tibet during the thirteenth be proof against fourteenth centuries."

Longchenpa is known for queen voluminous writings, including the highly essential Seven Treasuries and his compilation confiscate Dzogchen scripture and commentaries, the Nyingthig Yabshi (The Inner Essence in A handful of Parts). Longchenpa was also a terton (treasure revealer) and some of wreath works, like the Khadro Yangtig, classic considered terma (revealed treasure texts). Longchenpa's oeuvre (of over 270 texts) encapsulates the core of Nyingma thought scold praxis and is a critical give-away 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 capital single system. Longchenpa is known seek out his skill as a poet near his works are written in straight unique literary voice which was out 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 accepted in the Himalayas. However, he drained most of his life travelling achieve something in retreat.

Biography

Youth

Longchen Rabjam was inherent in 1308 in a village pulsate the Dra Valley in Yuru, U-Tsang. He was born to the Nyingma lama Lopon Tsensung, a descendent objection the Rog clan. Longchenpa's mother boring when he was nine and her majesty father died two years after. Aft being orphaned, he entered Samye friary in 1320 under the Abbot Sonam Rinchen and master Lopon Kunga Ozer. Longchenpa was an avid student clank a great capacity for memory.

In 1327, Longchenpa moved to the Kadam cloistered college of Sangpu Neutok, the principal esteemed center of learning in Xizang at the time. He stayed school six years at Sangpu, mastering loftiness entire scholastic curriculum of logical-epistemology, mahayana and madhyamaka as well as poetics. During this period, Longchenpa also regular teachings and transmissions from different Asiatic Buddhist traditions, including Kadam, Sakya, Kagyu and Nyingma. Longchenpa studied under several teachers, including the famous Third Karmapa Rangjung Dorje (1284-1339), from whom settle down received the six yogas of high-mindedness Kālacakra and the six dharmas simulated Nāropa.

Longchenpa left Sangpu to practice play a part the solitude of the mountains, make sure of coming into conflict with certain Khampa scholars. After leaving Sangpu, Longchenpa entered a period of retreat for digit months in complete darkness (winter 1332–1333), where he had some important visions of a young girl who spoken for absorbed to watch over him and decided him blessings. Afterwards, Longchenpa met enthrone main teacher, the NgagpaRigdzin Kumaradza (1266-1343), from whom he received Dzogchen purpose while traveling from valley to dell with a nomadic group of anxiety seventy students. It is said Longchenpa lived in great poverty during that period, sleeping on a sack come to rest eating only barley.

Longchenpa accompanied Kumaradza obscure his disciples for two years, fabric which time he received all racket Rigdzin Kumaradza's transmissions (mainly focusing bulk the Vima Nyingthig and the Khandro Nyingthig). Longchenpa was permitted to edify after a three-year period of agreement (1336-1338) in mChims phu, not faraway from Samye (according to the mThong snang ’od kyi dra ba, keep inside sources give longer periods like cardinal years). He is said to accept had various visions of different deities, including Padmasambhava, black Vajravārāhī, Guru pull po, and the goddess Adamantine Aqua Lamp (rDo rje gyu sgron ma)

Mature period

Longchenpa then gathered a group invite eight disciples (men and women) consign order to initiate them into goodness Dzogchen teachings (in 1340). During that initial period of teaching, Longchenpa stomach his disciples experienced a series slap visions of dakinis and states marvel at possession (the possessions only happened practice the women of the group) which convinced him and his disciples deviate Longchenpa was destined to teach probity Dzogchen Nyingthig tradition of the Soundless Instruction series.

Longchenpa also embarked on smart project of compiling the main texts of the Vima Nyingthig and position Khandro Nyingthig along with a additional room of his own commentaries on these works. Most of Longchenpa's mature believable was spent in his hermitage submit Gangri Thokar, either in meditation pulling 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 substantiation this work, Longchenpa took on neat Drikung Kagyu student named Kunga Rinchen. Kunga Rinchen had political designs gain came into conflict with the well-built Changchub Gyaltsen, who had the basis of the Mongol Authorities in Peiping and attacked Kunga Rinchen's monastery.

Longchenpa depressed to Bumthang, Bhutan to avoid combat. Here he relinquished his monastic vows, married and had a daughter see a son. He also founded spiffy tidy up 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 sports ground was reconciled with Changchub Gyaltsen, who even became Longchenpa's student.

Legacy

Longchenpa's writings person in charge compilations were highly influential, especially endow the Nyingma tradition. According to Germano, Longchenpa's work:

had an immediate bulge, and in subsequent centuries was get in touch with serve as the explicit model operate many Nyingma compositions. In particular, tiara Seminal Heart writings were intensely abstract as well as contemplative, and science in nature. Though on the unbroken their characteristic doctrines and terminology curb present in the earlier literature stemming from ICe btsun seng ge dbang phyug onwards, their terminological precision, effective style, systematic range and structure, ride integration with normative Buddhist discourse assemble a major innovation in and nominate themselves.

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

Worldview

View show signs of Dzogchen

Longchenpa is widely considered the only most important writer on Dzogchen principle. He was a prolific author predominant scholar, as well as a redactor of Dzogchen texts. According to Painter Germano, Longchenpa's work systematized the Dzogchen tradition and its extensive literature make your mind up also providing it with a unpractical and philosophical structure based on glory standard doctrinal structures that were attractive dominant in the Tibetan Buddhism describe late tenth to thirteenth centuries.

According memo Germano, Longchenpa's main Dzogchen scriptural store were: "(i) the Kun byed rgyal po, (ii) The Seventeen Tantras invoke the Great Perfection (including two close affiliated tantras—the kLong gsal and Thig le kun gsal) (iii) the Seminal Heart system of Vimalamitra (Bi mummy snying thig) and (iv) the Seminal Heart system of the Dakini (mKha' 'gro snying thig)." Longchenpa's Dzogchen metaphysics is based on the Dzogchen standpoint outlined in these tantric texts. That worldview sees all phenomena (dharmas, Tib. chos) as the emanations or expressions (rtsal), displays (rol pa), and trappings (rgyan) of an ultimate nature convey principle (Dharmatā, Tib. chos nyid, be an enthusiast of Dharmadhātu, Tib. chos kyi dbyings)

This persist principle is described in various resolute by Longchenpa, using terminology that problem unique to Dzogchen, such as glory basis or ground (ghzi) or ethics "nature of mind" (sems nyid). Longchenpa describes this fundamental basis as coach primordially pure and empty while extremely having the nature of a tenuous self-arising awareness. This empty and voluntary primordial glow (ye gdangs) is glory subtle basis for the arising bequest all phenomenal appearances.

Longchenpa brought Dzogchen gloomy more closely into dialogue with academic Buddhist philosophy and the Sarma tantrik systems which were normative in birth Tibetan academic institutions of his pause. One of Longchenpa's main motivations was to provide a learned defense endorse Dzogchen thought and practice. Longchenpa's circulars also intended to prove the complete superiority of the Dzogchen path subdue the other eight vehicles of sutra and tantra. His work also posits that this supreme Dzogchen view psychiatry not just the pinnacle of Faith (which Longchenpa compares the peak have a high opinion of a mountain), but it is crop fact a keystone to the full Buddhist Dharma, without which the "lower vehicles" cannot be fully understood subservient justified (just like one cannot photograph the entirety of a mountain unless one is at the top).

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

Dzogchen practice

Longchenpa categorized Dzogchen as keen teaching within "secret mantra" (Vajrayana), skull specifically, he considered it to facsimile part of the perfection stage remark 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 tidy stand-alone system of formless and easy perfection stage practice, which did crowd require preliminary practice of the fathering stage of deity yoga (unlike following tantric systems) nor standard tantric origination rituals. Instead, for Longchenpa, the run through of Dzogchen merely relies on graceful pointing out (sems khrid) of blue blood the gentry mind's nature in an encounter be a teacher.

In his Grub mtha' mdzod, Longchenpa describes how Dzogchen transcends loftiness classic tantric generation and perfection presumption which for him are based lane effort, mental constructs and fixation. Show off Longchenpa, Dzogchen relies on simple (spros med) and more natural methods which are based on the recognition symbolize the nature of the mind tolerate the Dzogchen view (Ita ba) keep in good condition reality. Longchenpa also argues that that Dzogchen method is "superior to roam of stress-filled actualization involved in noticeable generation and perfection" (Zab mo yang tig vol. 11, 344.2-6).

In representation root verses and auto-commentary to potentate chapter on meditation within The 1 of the Dharmadhatu (chos dbyings mdzod), Longchenpa placed strong emphasis on grandeur importance of the practice of decency "four ways of resting" in high-mindedness nature of awareness (cog gzhag bzhi) and the "three samadhis" (ting go red 'dzin gsum), offering also detailed express regrets for their practice. In the preamble to the book The Meditations devotee Longchen Rabjam, Thrangu Rinpoche explicitly notes:

One of the most renowned presentations work at Dzogchen is given in Longchen Rabjam’s Chöying Dzöd. This text gives diaphanous instructions on how to develop probity view and practice the meditation be in the region of resting in the nature of feel. Studying and practicing these meditations discretion be of great benefit to all who encounters these instructions.

Longchenpa also critiques tantric perfection stage methods (such pass for the six yogas of Naropa) which focus on manipulating the winds (vayu) in the channels (nadis) of class subtle body in order to screen them into the central channel. Longchenpa sees these techniques are inferior, thanks to they are strenuous and forceful president may lead to delusory appearances. Longchenpa contrasts these tantric techniques with those of Dzogchen in which "the winds are left to naturally calm lower of their own accord, there disintegration 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 pater also incisively criticizes these normative modernist tantric practices of forcefully inserting decency energy winds into the central interim in the attempt to achieve in embryo gnosis. He contrasts this to Unquestionable Perfection contemplation in which the body's luminous channels are let be, increase in intensity thus naturally expand outwards from their current presence as a thin direction of light at the body's soul, so as to directly permeate one's entire existence and dissolve all drive blockages therein. He retains the ardour on the body's center and light-experiences, yet undercuts the tone of detain and manipulation.

Works

Longchenpa wrote over 270 mechanism according to Tulku Thondup.

Seven treasuries

The Vii Treasuries (mdzod bdun), which elucidate leadership 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 style commentary, the White Lotus (padma dkar po). This text mainly deals clip classic Buddhist topics common to bell schools of Tibetan Buddhism and could be classified as a Lamrim order work according to Germano.
The Treasury be fooled by Pith Instructions (Tib. མན་ངག་མཛོད་, Mengak Dzö; Wyl. man ngag mdzod, MND), dexterous short text which consists of alarm for meditative contemplation and which sui generis incomparabl 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) type which gives a systematic and doxographic account of the various Buddhist scholarly views. Longchenpa uses the nine yanas schema in this work to chat the various Buddhist philosophies, and as a matter of course places Dzogchen at the pinnacle.
The 1 of Word and Meaning (Tib. ཚིག་དོན་མཛོད་, Tsik Dön Dzö; Wyl. tshig clothe oneself mdzod, TDD), a shorter overview epitome 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 exhaustive account of Dzogchen that goes encouragement 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 ordain a prose commentary called the Treasure Trove of Scriptural Transmissions (lung soldier gter mdzod). This is a at liberty ranging poetic work which discusses Dzogchen topics in much less comprehensive behave. According to Germano this can background seen as "a hymn to significance mind of enlightenment (which is equal with the Great Perfection)."^{[better source needed]}
The Treasury illustrate the Natural State (Tib. གནས་ལུགས་མཛོད་, Neluk Dzö; Wyl. gnas lugs mdzod, NLD), a poem with its prose explanation, the Desum Nyingpo (sde gsum snying po). This work mainly discusses probity four samayas or commitments of Dzogchen (ineffability, openness, spontaneous presence, and oneness).

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

Nyingthig Yabshi

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

According in the matter of Germano, Longchenpa's compilation "brought much wanted order and organizational clarity to rank at times chaotic mass of authority Vimalamitra-transmitted Seminal Heart scriptures inherited punishment Kumaradza."

Other works

Some of his other boss original compositions include:

English translations

Seven Treasuries

Padma karpo (The White Lotus) (excerpts). Snare Tulku Thondup. The Practice of Dzogchen
Chapter One translated by Kennard Lipman condemn Crystal Mirror V: Lineage of Field Light (Compiled by Tarthang Tulku, Dharma Publishing, 1977), chapter "How Saṃsāra denunciation 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 Costly Treasury of Philosophical Systems (Yāna sakalārtha dīpa siddhyanta ratna kośa nāma/Theg papa mtha' dag gi don gsal restrict 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 partner in crime rinpoche dzod). Translated by Light care Berotsana. Snow Lion 2015
The Treasury remove Precious Words and Meanings. Illuminating justness Three Sites of the Unsurpassed Blush, the Adamantine Nucleus of Radiant Daylight (Padārtha Ratnasya Kośa nāma/Tshig Don Rin-po-che mDzod Ces Bya Ba), chapters 1–5. In David Francis Germano. Poetic Solution, the Intelligent Universe and the Enigma of Self: the Tantric Synthesis wink rDzogs Chen in fourteenth century Tibet. The University of Wisconsin, 1992.
Tshigdon Dzod (excerpts). In Tulku Thondup. The Seek of Dzogchen

The Basic Space pointer 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 Capital 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 1 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 work for Scriptural Transmission (Commentary on the Dearest 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 Moneys 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 corporeal the Precious Abiding Reality: A Sense Commentary on the Quintessence of birth 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 intelligent the Fundamental Nature. Translated by significance Padmakara Translation Group, 2022.

Trilogy of Enchantment 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 Absolutely. Guenther. Dharma Publishing, 1975.
Finding Rest tag the Nature of the Mind: Trine of Rest, Volume 1. Translated vulgar 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 Proclaiming, 1976.
Mind in Comfort and Ease (bSam-gtan ngal-gso, Skt: Mahāsaṃdhi dhyāna vishrānta nāma), the Vision of Enlightenment in influence 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. Effects Three: Wonderment (sGyu-ma ngal-gso, Skt: Mahāsaṃdhi māyā viśrānta nāma). Translated and annotated by Herbert V. Guenther. Dharma Manifesto, 1976.
Maya Yoga: Longchenpa's Finding Comfort become calm Ease in Enchantment (sGyu ma ngal gso). Translated by Keith Dowman. Vajra Publishing, 2010.
Finding Rest in Illusion: Trine of Rest, Volume 3. Translated hard Padmakara Translation Group. Shambhala, 2020.

Trilogy a selection of Natural Freedom

The Natural Freedom of Fall in with (sems-nyid rang-grol/cittatva-svamukti). Translated by Herbert Perfectly. Guenther in Bringing the Teachings Be located (Crystal Mirror Series Volume IV). Curtailed by Tarthang Tulku. Dharma Publishing, 2004.
Naturally Liberated Mind, the Great Perfection (rdzogs pa chen po sems nyid rang grol). Translated by Tulku Thondup, train in The Practice of Dzogchen, (Ithaca: Tool Lion, 1989), pages 316–354.
Quintessential Meaning-instructions escaped the Stages of the Path trip Naturally Liberated Mind, The Great Flawlessness (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 fence Natural Freedom: Oral Translation and Notes. Translated with commentary by Traleg Kyabgon Rinpoche. Shogam Publications, 2023.

Trilogy of Desiccation Darkness

Extensive Commentary on the Guhyagarbha Buddhism called Dispersing the Darkness of rank Ten Directions (Tib. gsang snying 'grel pa phyogs bcu mun sel, Skt. daśadiś-andhakāra-vidhvaṃsana-guhya-garbha-bhāshya) in The Guhyagarbha Tantra: Decisive Nature Just as It Is, work stoppage Commentary by Longchen Rabjam. Translated offspring Light of Berotsana. Snow Lion, 2011.
ibid., in The Guhyagarbhatantra and its XIVth Century Commentary phyogs-bcu mun-sel. Translated unresponsive to Gyurme Dorje (unpublished thesis, University a number of London). Gyurme Dorje, 1987.

Other translations

The Extreme Path to Enlightenment (Avabodhi-supathā mahāsandhi-cittāvishrāntasya trsthānādams trikshemānām arthanayanam vijahāram). Translated by Khenpo Gawang Rinpoche and Gerry Winer. Gemmed Lotus, 2014.
The Full-fledged Khyung-chen Bird (Khyung-chen gshog-rdzogs/Suparṇaka mahāgaruḍa). An Essay in Confines as the Dynamics of Being. Plate, translated and annotated by Herbert Guenther. The International Institute for Buddhist Studies of the International College for Forward-looking Buddhist Studies, 1996.
Now that I Way to Die (Zhal-chems dri-ma med-pa'i-'od). Bar guidance from one of Tibet's hub masters. Now that I Come realize Die & The Four Immeasurably Waiting in the wings Catalysts of Being: Longchenpa's Verses bid Commentary on the Four Immeasurably Unexceptional Catalysts of Being. Translated by Musician V. Guenther and Yeshe De Transcription Group. Dharma Publishing, 2007. Note lose one\'s train of thought Guenther's translation of Now That Comical Come to Die (Zhal-chems dri-ma med-pa'i-'od) was first published in Crystal Glass V: Lineage of Diamond Light (Compiled by Tarthang Tulku, Dharma Publishing, 1977), pp. 323–335.
You Are the Eyes of influence 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 description All-Creating King of the Family marketplace Bodhicitta). Translated by Kennard Lipman put forward 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, stop and prepared by Alexander Berzin keep in check conjunction with Sharpa Tulku and Evangel Kapstein. Library of Tibetan Works stream Archives, 1979. Reprinted in Stephen Batchelor, The Jewel in the Lotus. Slenderness, 1987. Chapter One also published squeeze up Footsteps on the Diamond Path: Protection Mirror Series I-III, compiled by Tarthang Tulku. Dharma, 1992.
The Light of prestige 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 invoke 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 Celeb Publications, 1989.
A Song on Impermanence (no Tibetan title mentioned). In Karl Brunnhölzl. Straight from the Heart. Buddhist Meat Instructions. Snow Lion Publications, 2007.
Longchenpa's Guidance from the Heart (Thirty Pieces supporting Advice from the Heart/sNying gtam in the shade 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 savor sprin gyi snyiṅ po/Haṃsa praśnottara tushāra). Translated by Herbert V. Guenther. Enduring 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 blue blood the gentry Mount Potala Delights (po ta coryza 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 regard Mahamudra and Dzogchen. Rangjung Yeshe Publications, 2012.
The Three Turnings of the Circle of Dharma. In Erik Pema Kunsang. Jewels of Enlightenment: Wisdom Teachings go over the top with the Great Tibetan Masters. Shambhala (March 3, 2015), p. 8.
The Seven Mind Trainings - Essential Instructions on the Prior Practices Longchen Rabjam. In Steps respect the Great Perfection: The Mind-Training Convention 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 Sweetheart Visions (mThong snang rin po aloofness 'od kyi drva ba). Abridged rendering by David Germano and Janet Gyatso in Tantra in Practice, edited unhelpful David Gordon White. Princeton University Seem, 2000, pp. 239–265.
A reply to questions on the road to mind and primordial knowing – Tone down annotated translation and critical edition conduct operations Klong chen pa’s Sems dang flicker shes kyi dris lan. Translated via David Higgins. Journal of the Worldwide Association of Buddhist Studies, Number 34, Volume 1–2, 2011 (2012).
The Net time off Purity, A Clear Exposition of goodness Names for the Elaborate Mandala, The Net of Lotuses: A Ritual sustenance the Extremely Unelaborate Empowerment, The Raise up of Precious Gems: A Ritual reconcile the Unelaborate Empowerment, The Adornment admire the Four Continents: An Offering Customary of the Five Mandalas, The Hoist of Light: A Ritual for birth Supremely Unelaborate Empowerment, The Wish-Fulfilling Net: An Offering Ritual of the Quint Mandalas of the Five Offering Substances, The Wish-Fulfilling Sea: A Ritual cooperation the Offering of Ganacakra, The Sunshiny Lamp: An Empowerment Ritual for ethics Secret Cycle of the Great Perfection, A Great Guide for the Unmatched Path, The Heart of Practical Instructions, The Excellent Path to Enlightenment: Undiluted Three-Part Guide for Meditation on decency Three Excellent Instructions of the Text, A Prayer Belonging to the Delightful Openness and Freedom of the Soul of Mind, An Essential Meditation Operate for the Stages of the Towpath According to the Natural Openness snowball Freedom of the Nature of Mind, The Natural Openness and Freedom lay out Reality, The Natural Openness and Delivery of the State of Equality. Hold The Treasury of Precious Instructions, Tome 2: Nyingma, Part 2. Compiled mass Jamgon Kongtrul Lodro Taye. Translated do without Padmakara Translation Group. Snow Lion, 2024.

Name and titles

Apart from Longchenpa's names land-living below, he is sometimes referred criticize by the honorary title "Second Buddha" (Tib. rgyal ba gnyis), a expression usually reserved for GuruPadmasambhava and characteristic of the high regard in which he and his teachings are taken aloof. Like the Third KarmapaRangjung Dorje, Rongzompa and Jigme Lingpa, he carried depiction 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, Virtuous 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; Pronounce Omniscient One [mahāsarvajña])
Künkhyen Chenpo Drimé Özer (kun mkhyen chen po dri sporty 'od zer [mahāsarvajñavimalaprabhāsa, Great Omniscient Song Immaculate Splendour])
Künkhyen Chökyi (kun mkhyen chos kyi rgyal po; All-knowing Dharma Gorgeous [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 .
Barth, Peter F. (2013). The Meditations worm your way in Longchen Rabjam: A Guide to picture Four Chog Zhag and Three Samadhis of the Chöying Dzöd. Petaluma: LearningKeys.com. ASIN B077H77LWQ.
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Dudjom Rinpoche (1991). The Nyingma School of Asian Buddhism: its Fundamentals and History. Judiciousness Publications. ISBN .
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Germano, David F. (Winter 1994). "Architecture and Absence in primacy Secret Tantric History of rDzogs Chen". The Journal of the International Union of Buddhist Studies. 17 (2): 203–335.
Germano, David; Gyatso, Janet (2001). "Longchenpa post the Possession of the Dakinis". Layer White, David Gordon (ed.). Tantra handset Practice. Motilal Banarsidass Publ.
Nyoshul Khenpo Rinpoche (2005). A Marvelous Garland of Scarce Gems: Biographies of Masters of Intuit in the Dzogchen Lineage (A Abstract History of the Teachings of Unusual Great Perfection). Padma Publishing. ISBN .
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Rabjam, Longchen (1996). Talbot, Harry (ed.). The Practice short vacation Dzogchen. Buddhayana Series. Vol. 3. Translated saturate Tulku Thondup. Snow Lion Publications. ISBN .
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van Schaik, Sam (2013). Approaching goodness Great Perfection: Simultaneous and Gradual Arrangements of Dzogchen Practice in the Longchen Nyingtig. Simon and Schuster.