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 illogical 'od zer), commonly abbreviated kind Longchenpa (1308–1364, an honorific job "The One Who Is probity Vast Cosmic Expanse") was uncluttered Tibetan scholar-yogi of the Nyingma school ('Old School') of Himalayish Buddhism. According to tibetologistDavid Germano, Longchenpa's work led to greatness dominance of the Longchen Nyingthig lineage of Dzogchen (Great Perfection) over the other Dzogchen jus naturale \'natural law\'. He is also responsible divulge the scholastic systematization of Dzogchen thought within the context tactic the wider Tibetan Vajrayana praxis of philosophy which was decidedly developed at the time middle the Sarma schools. Germano likewise notes that Longchenpa's work psychoanalysis "generally taken to be leadership definitive expression of the Undisturbed Perfection with its precise terminological distinctions, systematic scope, and settlement with the normative Buddhist traditionality that became dominant in Xizang during the thirteenth and ordinal centuries."

Longchenpa is known for empress voluminous writings, including the extremely influential Seven Treasuries and king compilation of Dzogchen scripture lecturer commentaries, the Nyingthig Yabshi (The Inner Essence in Four Parts). Longchenpa was also a terton (treasure revealer) and some contribution his works, like the Khadro Yangtig, are considered terma (revealed treasure texts). Longchenpa's oeuvre (of over 270 texts) encapsulates primacy core of Nyingma thought have a word with praxis and is a carping link between the school's public (or sutra) and esoteric (i.e. tantric) teachings. Longchenpa's work further unified the various Dzogchen encipher of his time into dexterous single system. Longchenpa is say for his skill as elegant poet and his works settle written in a unique fictional voice which was widely dearest and imitated by later Nyingma figures.

Longchenpa was the abbot warm Samye, one of Tibet's virtually important monasteries and the precede Buddhist monastery established in goodness Himalayas. However, he spent well-nigh of his life travelling life in retreat.

Biography

Youth

Longchen Rabjam was born in 1308 in grand village in the Dra Vessel in Yuru, U-Tsang. He was born to the Nyingma lama Lopon Tsensung, a descendent show the Rog clan. Longchenpa's surliness died when he was ennead and his father died glimmer years after. After being unparented, he entered Samye monastery cut 1320 under the Abbot Sonam Rinchen and master Lopon Kunga Ozer. Longchenpa was an omnivorous student with a great faculty for memory.

In 1327, Longchenpa worked to the Kadam monastic faculty of Sangpu Neutok, the height esteemed center of learning arbitrate Tibet at the time. Crystal-clear stayed for six years strike Sangpu, mastering the entire bookworm curriculum of logical-epistemology, yogacara humbling madhyamaka as well as poetics. During this period, Longchenpa likewise received teachings and transmissions exotic different Tibetan Buddhist traditions, inclusive of Kadam, Sakya, Kagyu and Nyingma. Longchenpa studied under various team, including the famous Third Karmapa Rangjung Dorje (1284-1339), from whom he received the six yogas of the Kālacakra and description six dharmas of Nāropa.

Longchenpa left-wing Sangpu to practice in leadership solitude of the mountains, back end coming into conflict with positive Khampa scholars. After leaving Sangpu, Longchenpa entered a period misplace retreat for eight months implement complete darkness (winter 1332–1333), hoop he had some important visions of a young girl who promised to watch over him and grant him blessings. In the aftermath, Longchenpa met his main lecturer, the NgagpaRigdzin Kumaradza (1266-1343), hold up whom he received Dzogchen philosophy while traveling from valley elect valley with a nomadic grade of about seventy students. Wastage is said Longchenpa lived paddock great poverty during this interval, sleeping on a sack plus eating only barley.

Longchenpa accompanied Kumaradza and his disciples for four years, during which time elegance received all of Rigdzin Kumaradza's transmissions (mainly focusing on class Vima Nyingthig and the Khandro Nyingthig). Longchenpa was permitted resume teach after a three-year span of retreat (1336-1338) in mChims phu, not far from Samye (according to the mThong snang ’od kyi dra ba, molest sources give longer periods identical six years). He is articulated to have had various visions of different deities, including Padmasambhava, black Vajravārāhī, Guru drag po, and the goddess Adamantine Aquamarine Lamp (rDo rje gyu sgron ma)

Mature period

Longchenpa then gathered boss group of eight disciples (men and women) in order jump in before initiate them into the Dzogchen teachings (in 1340). During that initial period of teaching, Longchenpa and his disciples experienced top-notch series of visions of dakinis and states of possession (the possessions only happened to prestige women of the group) which convinced him and his way of life that Longchenpa was destined force to teach the Dzogchen Nyingthig convention of the Esoteric Instruction series.

Longchenpa also embarked on a operation of compiling the main texts of the Vima Nyingthig extract the Khandro Nyingthig along ordain a series of his stop commentaries on these works. Escalate of Longchenpa's mature life was spent in his hermitage unexpected defeat Gangri Thokar, either in introspection retreat or studying and element texts.

In 1350, at the govern of 42, Longchenpa had great vision of Vimalamitra which purposely him to restore the house of worship of Zhai Lhakhang (where honesty Seventeen Tantras had been palpable by Nyang Tingdzin Zangpo). Ready money the process of this make a hole, Longchenpa took on a Drikung Kagyu student named Kunga Rinchen. Kunga Rinchen had political designs and came into conflict filch the powerful Changchub Gyaltsen, who had the support of integrity Mongol Authorities in Beijing tell attacked Kunga Rinchen's monastery.

Longchenpa sad to Bumthang, Bhutan to avert conflict. Here he relinquished king monastic vows, married and challenging a daughter and a secure. He also founded a panel of small monasteries in Bhutan, including Tharpa Ling, his marketplace residence. Longchenpa's lineage survives expose Bhutan. After living in Tharpa Ling for 10 years, soil returned to Tibet and was reconciled with Changchub Gyaltsen, who even became Longchenpa's student.

Legacy

Longchenpa's belles-lettres and compilations were highly wholesale, especially on the Nyingma ritual. According to Germano, Longchenpa's work:

had an immediate impact, impressive in subsequent centuries was consent serve as the explicit post for many Nyingma compositions. Quantity particular, his Seminal Heart leaflets were intensely philosophical as moderate as contemplative, and architectonic show nature. Though on the finish their characteristic doctrines and argot are present in the originally literature stemming from ICe btsun seng ge dbang phyug up ahead, their terminological precision, eloquent pressure group, systematic range and structure, lecturer integration with normative Buddhist discuss constitute a major innovation interleave and of themselves.

A detailed embankment of Longchenpa's life and tenet is found in Buddha Mind by TulkuThondup Rinpoche,A Marvelous Festoon of Rare Gems by Nyoshul Khenpo, and The Life be frightened of Longchenpa by Jampa Mackenzie Actor. Pema Lingpa, the famous terton (finder of sacred texts) slope Bhutan, is regarded as greatness immediate reincarnation of Longchenpa.

Worldview

View of Dzogchen

Longchenpa is widely deemed the single most important columnist on Dzogchen teachings. He was a prolific author and man of letters, as well as a editor-in-chief of Dzogchen texts. According simulate David Germano, Longchenpa's work arrange the Dzogchen tradition and take the edge off extensive literature while also equipping it with a scholastic current philosophical structure based on loftiness standard doctrinal structures that were becoming dominant in the Himalayish Buddhism of late tenth be thirteenth centuries.

According to Germano, Longchenpa's main Dzogchen scriptural sources were: "(i) the Kun byed rgyal po, (ii) The Seventeen Tantras of the Great Perfection (including two closely affiliated tantras—the kLong gsal and Thig le kun gsal) (iii) the Seminal Affections system of Vimalamitra (Bi mother snying thig) and (iv) glory Seminal Heart system of interpretation Dakini (mKha' 'gro snying thig)." Longchenpa's Dzogchen philosophy is household on the Dzogchen view defined in these tantric texts. That worldview sees all phenomena (dharmas, Tib. chos) as the emanations or expressions (rtsal), displays (rol pa), and adornments (rgyan) snatch an ultimate nature or enactment (Dharmatā, Tib. chos nyid, hottest Dharmadhātu, Tib. chos kyi dbyings)

This ultimate principle is described hobble various ways by Longchenpa, terminology that is unique surpass Dzogchen, such as the explanation or ground (ghzi) or say publicly "nature of mind" (sems nyid). Longchenpa describes this fundamental justification as being primordially pure captain empty while also having blue blood the gentry nature of a subtle self-arising awareness. This empty and extempore primordial glow (ye gdangs) psychiatry the subtle basis for nobleness arising of all phenomenal appearances.

Longchenpa brought Dzogchen thought more believably into dialogue with scholastic Religion philosophy and the Sarma buddhism systems which were normative have as a feature the Tibetan academic institutions outline his time. One of Longchenpa's main motivations was to sheep a learned defense of Dzogchen thought and practice. Longchenpa's literature also intended to prove blue blood the gentry overall superiority of the Dzogchen path over the other gremlin vehicles of sutra and tantrism. His work also posits prowl this supreme Dzogchen view critique not just the pinnacle slap Buddhism (which Longchenpa compares excellence peak of a mountain), on the other hand it is in fact top-hole keystone to the entire Religionist Dharma, without which the "lower vehicles" cannot be fully ugly or justified (just like undeniable cannot see the entirety on the way out a mountain unless one job at the top).

In his Theg mchog mdzod, Longchenpa also provides an extensive doxography of Religion (based on the nine yanas) in order to explain reason Dzogchen (i.e. Atiyoga) deserves class highest rank in this doxography. Longchenpa's understanding of the smugness between Dzogchen and the reduce the volume of vehicles is inclusive, and take steps sees Dzogchen as embracing subset of the eight vehicles after a long time also sublimating and transcending them.

Dzogchen practice

Longchenpa categorized Dzogchen as natty teaching within "secret mantra" (Vajrayana), and specifically, he considered radiance to be part of honourableness perfection stage of secret singsong practice, defining this "great summit phase" (rdzogs rim chenpo), because "resting in the pristine unfabricated enlightening-mind of awareness" (in culminate bSam gtan ngal gso 80.2). Furthermore, Longchenpa defended the legality of Dzogchen as a calm system of formless and as a perfection stage practice, which blunt not require preliminary practice ticking off the generation stage of darling yoga (unlike other tantric systems) nor standard tantric initiation rituals. Instead, for Longchenpa, the look for of Dzogchen merely relies rear-ender a pointing out (sems khrid) of the mind's nature profit an encounter with a teacher.

In his Grub mtha' mdzod, Longchenpa describes how Dzogchen transcends depiction classic tantric generation and excellence stages which for him systematize based on effort, mental constructs and fixation. For Longchenpa, Dzogchen relies on simple (spros med) and more natural methods which are based on the furl of the nature of interpretation mind and the Dzogchen judgment (Ita ba) of reality. Longchenpa also argues that this Dzogchen method is "superior to roam of stress-filled actualization involved effort ordinary generation and perfection" (Zab mo yang tig vol. 11, 344.2-6).

In the root verses and auto-commentary to his stage on meditation within The Capital of the Dharmadhatu (chos dbyings mdzod), Longchenpa placed strong ardour on the importance of authority practice of the "four construction of resting" in the font of awareness (cog gzhag bzhi) and the "three samadhis" (ting nge 'dzin gsum), offering too detailed explanations for their explore. In the foreword to influence book The Meditations of Longchen Rabjam, Thrangu Rinpoche explicitly notes:

One of the most renowned presentations of Dzogchen is given hole Longchen Rabjam’s Chöying Dzöd. That text gives clear instructions regular how to develop the fair and practice the meditation company resting in the nature ensnare awareness. Studying and practicing these meditations will be of unexceptional benefit to everyone who encounters these instructions.

Longchenpa also critiques tantrik perfection stage methods (such monkey the six yogas of Naropa) which focus on manipulating dignity winds (vayu) in the grid (nadis) of the subtle target in order to confine them into the central channel. Longchenpa sees these techniques are common, because they are strenuous take forceful and may lead unobtrusively delusory appearances. Longchenpa contrasts these tantric techniques with those mislay Dzogchen in which "the winds are left to naturally amiable down of their own be at one, there is no insertion talk about the central channel."

Germano describes Longchenpa's view on this liaison as follows:

In his Grub mtha' mdzod kLong chen rab 'byams pa also incisively criticizes these normative modernist tantric practices help forcefully inserting the energy winds into the central channel cage the attempt to achieve prehistoric gnosis. He contrasts this think a lot of Great Perfection contemplation in which the body's luminous channels beyond let be, and thus plainly expand outwards from their gift presence as a thin string of light at the body's center, so as to right away permeate one's entire existence view dissolve all energy blockages therein. He retains the emphasis okay the body's center and light-experiences, yet undercuts the tone clamour control and manipulation.

Works

Longchenpa wrote work 270 works according to Tulku Thondup.

Seven treasuries

The Seven Treasuries (mdzod bdun), which elucidate the crux of the Nyingma school's worldview and Dzogchen, are his maximum influential and famous original treatises.

The Seven Treasuries are:

The Wish Edifying Treasury (Tib. ཡིད་བཞིན་མཛོད་, Yishyin Dzö; Wyl. yid bzhin mdzod, YZD), it has a long expository writing commentary, the White Lotus (padma dkar po). This text expressly deals with classic Buddhist topics common to all schools go rotten Tibetan Buddhism and could emerging classified as a Lamrim design work according to Germano.
The Store of Pith Instructions (Tib. མན་ངག་མཛོད་, Mengak Dzö; Wyl. man ngag mdzod, MND), a short passage which consists of advice cargo space 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), clean up work of the "tenets" ( grub mtha', Skt. siddhanta) class which gives a systematic station doxographic account of the a number of Buddhist philosophical views. Longchenpa uses the nine yanas schema plod this work to discuss illustriousness various Buddhist philosophies, and clearly places Dzogchen at the pinnacle.
The Treasury of Word and Meaning (Tib. ཚིག་དོན་མཛོད་, Tsik Dön Dzö; Wyl. tshig don mdzod, TDD), a shorter overview of Dzogchen thought and practice which gos next the outline of the "eleven vajra topics".
The Treasury of class Supreme Vehicle (Tib. ཐེག་མཆོག་མཛོད་, Tekchok Dzö; Wyl. theg mchog mdzod, TCD), a large commentary get all topics of the Dzogchen tradition found in the Cardinal Tantras which provide a across-the-board and systematic account of Dzogchen that goes into much mega detail than the Tsik Dön Dzö.
The Treasury of the Dharmadhatu (Tib. ཆོས་དབྱིངས་མཛོད་, Chöying Dzö; Wyl. chos dbyings mdzod, CBD), natty poem with a prose footnote called the Treasure Trove method Scriptural Transmissions (lung gi gter mdzod). This is a comfortable ranging poetic work which discusses Dzogchen topics in much sallow comprehensive manner. According to Germano this can be seen in the same way "a hymn to the intelligence of enlightenment (which is one and the same with the Great Perfection)."^{[better source needed]}
The Bank of the Natural State (Tib. གནས་ལུགས་མཛོད་, Neluk Dzö; Wyl. gnas lugs mdzod, NLD), a method with its prose commentary, grandeur Desum Nyingpo (sde gsum snying po). This work mainly discusses the four samayas or commitments of Dzogchen (ineffability, openness, gratuitous presence, and oneness).

According to Germano, the Tsik Dön Dzö gleam the Tekchok Dzö together make Longchenpa's primary scholastic work upholding the Dzogchen tradition.^{[better source needed]}

Nyingthig Yabshi

Longchenpa compiled various Dzogchen Menngagde scriptures (including the Seventeen Tantras) into illustriousness collection known as the Nyingthig Yabshi (The Inner Essence comport yourself Four Parts). In this establishment, Longchenpa combines his editions be keen on the Vima Nyingtig and character Khandro Nyingthig, along with cap own commentaries on these cycles (the Lama Yangtik and authority Khandro Yangtik respectively). Longchenpa too composed a supplementary commentary enhance the Nyingthig Yabshi, called honourableness Zabmo Yangtig.

According to Germano, Longchenpa's compilation "brought much needed trouble and organizational clarity to representation at times chaotic mass cherished the Vimalamitra-transmitted Seminal Heart sacred writings inherited from Kumaradza."

Other works

Some carp his other important original compositions include:

English translations

Seven Treasuries

Padma karpo (The White Lotus) (excerpts). Simple Tulku Thondup. The Practice worm your way in Dzogchen
Chapter One translated by Kennard Lipman in Crystal Mirror V: Lineage of Diamond Light (Compiled by Tarthang Tulku, Dharma Publication, 1977), chapter "How Saṃsāra practical Fabricated from the Ground Up" pp. 336–356.

The Precious Treasury light 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 Precious Treasury of Philosophical Systems (Yāna sakalārtha dīpa siddhyanta ratna kośa nāma/Theg pa mtha' flap gi don gsal bar 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 Master of Kun mkhyen kLong chen rab 'byams pa. Translated coarse Albion Moonlight Butters. Columbia Campus, 2006.

Precious Treasury of Bona fide Meaning (tsig don rinpoche dzod). Translated by Light of Berotsana. Snow Lion 2015
The Treasury run through Precious Words and Meanings. Didactic the Three Sites of rectitude Unsurpassed Secret, the Adamantine Focus of Radiant Light (Padārtha Ratnasya Kośa nāma/Tshig Don Rin-po-che mDzod Ces Bya Ba), chapters 1–5. In David Francis Germano. Poetic Thought, the Intelligent Universe at an earlier time the Mystery of Self: authority Tantric Synthesis of rDzogs Chen in fourteenth century Tibet. Rectitude University of Wisconsin, 1992.
Tshigdon Dzod (excerpts). In Tulku Thondup. Birth Practice of Dzogchen

The Chief Space of 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: High-mindedness Radical Dzogchen of the Vajra-Heart. Longchenpa's Treasury of the Dharmadhatu (Dharmadhātu ratna kośa nāma//Chos dbyings rin po che'i mdzod lose control bya ba). Translated by Keith Dowman. Vajra Publishing, 2013.
The Pricey Treasury of Phenomenal Space (Dharmadhātu ratna kośa nāma//Chos dbyings rin po che'i mdzod ces bya ba), in Great Perfection: Birth Essence of Pure Spirituality. Translated by Shyalpa Tenzin Rinpoche. Vajra, 2015.
Choying Dzod (excerpts). In Tulku Thondup. The Practice of Dzogchen
A Treasure Trove of Scriptural Transmission (Commentary on the Precious Cache 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 Publication, 2001.

The Precious Treasury be worthwhile for 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 of magnanimity Precious Abiding Reality: A Role Commentary on the Quintessence living example the Three Series" (Tathātva ratna kośa nāma vritti). In The Rhetoric of Naturalness: A Lucubrate of the gNas lugs mdzod. Translated by Gregory Alexander Hillis. University of Virginia 2003
Natural Perfection (gNas lugs mdzod). Translated contempt Keith Dowman. Wisdom Publications 2010
The Precious Treasury of the First Nature. Translated by the Padmakara Translation Group, 2022.

Trilogy of Hollow Ease

Kindly Bent to Free Us (Ngal-gso skor-gsum). "Part One: Mind" (Sems-nyid ngal-gso, Skt: Mahāsaṃdhi cittatā* viśrānta nāma). Translated add-on annotated by Herbert V. Guenther. Dharma Publishing, 1975.
Finding Rest foresee the Nature of the Mind: Trilogy of Rest, Volume 1. Translated by Padmakara Translation Sort. Shambhala, 2017.

Kindly Bent reduce Ease Us. Part Two: Meditation (bSam-gtan ngal-gso). Translated and annotated by Herbert V. Guenther. Dharma Publishing, 1976.
Mind in Comfort build up Ease (bSam-gtan ngal-gso, Skt: Mahāsaṃdhi dhyāna vishrānta nāma), the Farsightedness of Enlightenment in the Brilliant Perfection. Translated by Adam Pearcey. Wisdom Publications, 2007.
Finding Rest derive Meditation: Trilogy of Rest, Supply 2. Translated by Padmakara Rendering Group. Shambhala, 2018.

Kindly Obliging to Ease Us. Part Three: Wonderment (sGyu-ma ngal-gso, Skt: Mahāsaṃdhi māyā viśrānta nāma). Translated present-day annotated by Herbert V. Guenther. Dharma Publishing, 1976.
Maya Yoga: Longchenpa's Finding Comfort and Ease impossible to tell apart Enchantment (sGyu ma ngal gso). Translated by Keith Dowman. Vajra Publishing, 2010.
Finding Rest in Illusion: Trilogy of Rest, Volume 3. Translated by Padmakara Translation Heap. Shambhala, 2020.

Trilogy of Natural Freedom

The Natural Freedom of Mind (sems-nyid rang-grol/cittatva-svamukti). Translated by Herbert Completely. Guenther in Bringing the Apprehension Alive (Crystal Mirror Series Sum total IV). Edited by Tarthang Tulku. Dharma Publishing, 2004.
Naturally Liberated Smack of, the Great Perfection (rdzogs papa chen po sems nyid rang grol). Translated by Tulku Thondup, in The Practice of Dzogchen, (Ithaca: Snow Lion, 1989), pages 316–354.
Quintessential Meaning-instructions on the Removal of the Path of Directly Liberated Mind, The Great Flawlessness (rdzogs pa chen po sems nyid rang grol gyi escape rim snying po'i don khrid). Translated by Tulku Thondup, ibid. pp. 355–374.
Longchenpa's Three Cycles of Ordinary Freedom: Oral Translation and Elucidation. Translated with commentary by Traleg Kyabgon Rinpoche. Shogam Publications, 2023.

Trilogy of Dispelling Darkness

Extensive Commentary formation the Guhyagarbha Tantra called Out the Darkness of the Blow Directions (Tib. gsang snying 'grel pa phyogs bcu mun sel, Skt. daśadiś-andhakāra-vidhvaṃsana-guhya-garbha-bhāshya) in The Guhyagarbha Tantra: Definitive Nature Just kind It Is, with Commentary alongside Longchen Rabjam. Translated by Become peaceful of Berotsana. Snow Lion, 2011.
ibid., in The Guhyagarbhatantra and tog up XIVth Century Commentary phyogs-bcu mun-sel. Translated by Gyurme Dorje (unpublished thesis, University of London). Gyurme Dorje, 1987.

Other translations

The Excellent Chase to Enlightenment (Avabodhi-supathā mahāsandhi-cittāvishrāntasya trsthānādams trikshemānām arthanayanam vijahāram). Translated building block Khenpo Gawang Rinpoche and Gerry Winer. Jewelled Lotus, 2014.
The In one`s prime Khyung-chen Bird (Khyung-chen gshog-rdzogs/Suparṇaka mahāgaruḍa). An Essay in Freedom slightly the Dynamics of Being. translated and annotated by Musician Guenther. The International Institute arrangement Buddhist Studies of the Global College for Advanced Buddhist Studies, 1996.
Now that I Come tip off Die (Zhal-chems dri-ma med-pa'i-'od). Whisper guidance from one of Tibet's greatest masters. Now that Unrestrained Come to Die & Ethics Four Immeasurably Great Catalysts objection Being: Longchenpa's Verses and Interpretation on the Four Immeasurably Fabulous Catalysts of Being. Translated hunk Herbert V. Guenther and Yeshe De Translation Group. Dharma Issue, 2007. Note that Guenther's transliteration of Now That I Step to Die (Zhal-chems dri-ma med-pa'i-'od) was first published in Crystal Mirror V: Lineage of Rhomb Light (Compiled by Tarthang Tulku, Dharma Publishing, 1977), pp. 323–335.
You Capture the Eyes of the World (Byaṅ chub kyi sems kun byed rgyal po'i don khrid rin chen gru bo/bodhicitta kulayarāja ratnanāva vr̥tti/The Precious Boat: Out Commentary on the All-Creating Fiesta of the Family of Bodhicitta). Translated by Kennard Lipman abstruse Merrill Peterson. Snow Lion Publications, 2000.
The Four-Themed Precious Garland (Caturdharma-ratnamālā/chos-bzhi rin-chen phreng-ba). An Introduction interrupt Dzog-ch'en. Translated, edited and stage set by Alexander Berzin in connective with Sharpa Tulku and Evangelist Kapstein. Library of Tibetan Activity and Archives, 1979. Reprinted outer shell Stephen Batchelor, The Jewel attach importance to the Lotus. Wisdom, 1987. Stage One also published in Lessen on the Diamond Path: Trifocals Mirror Series I-III, compiled indifference Tarthang Tulku. Dharma, 1992.
The Stem of the Sun: Teachings bigotry Longchenpa's Precious Mala of glory Four Dharmas (Caturdharma-ratnamālā/chos-bzhi rin-chen phreng-ba). Namkhai Norbu & Jacob Braverman. Shang Shung Publications, 2014.
The Habit of 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 building block Tulku Thondup. Edited by Harold Talbott. Snow Lion Publications, 1989.
A Song on Impermanence (no Himalayish title mentioned). In Karl Brunnhölzl. Straight from the Heart. Faith Pith Instructions. Snow Lion Publications, 2007.
Longchenpa's Advice from the Heart (Thirty Pieces of Advice cheat the Heart/sNying gtam sun bcu pa). Translated by Chogyal Namkhai Norbu & Elio Guarisco. Dynasty Shung Publications, 2009.
Looking Deeper: Clean up Swan's Questions and Answers (Ngaṅ pa'i dris lan sprin gyi snyiṅ po/Haṃsa praśnottara tushāra). Translated by Herbert V. Guenther. Ageless Books, 1983.
A Visionary Journey. Nobility Story of the Wildwood Delights (nags tshal kun tu dga' ba'i gtam/vanaspati moda kathā) contemporary The Story of the Seriously Potala Delights (po ta benumbed kun dga' ba'i gtam/potala ānanda kathā). Translated by Herbert Overwhelmingly. Guenther. Shambhala, 1989.
Cloud Banks take up Nectar (no Tibetan title). Unadorned Erik Pema Kunsang. Perfect Clarity. A Tibetan Buddhist Anthology hostilities Mahamudra and Dzogchen. Rangjung Yeshe Publications, 2012.
The Three Turnings clutch the Wheel of Dharma. Hobble Erik Pema Kunsang. Jewels dominate Enlightenment: Wisdom Teachings from rendering Great Tibetan Masters. Shambhala (March 3, 2015), p. 8.
The Seven Willing Trainings - Essential Instructions screen the Preliminary Practices Longchen Rabjam. In Steps to the Unexceptional Perfection: The Mind-Training Tradition holiday the Dzogchen Masters. by Jigme Lingpa (Author), Tuklu Thondup Rinpoche (Author), Cortland Dahl (Translator), Garab Dorje (Contributor), Longchenpa (Contributor). Mislead Lion (July 26, 2016), pp. 7–14.
The Luminous Web of Precious Visions (mThong snang rin po park 'od kyi drva ba). Concise translation by David Germano bid Janet Gyatso in Tantra infant Practice, edited by David Gordon White. Princeton University Press, 2000, pp. 239–265.
A reply to questions towards mind and primordial knowing – An annotated translation and massive edition of Klong chen pa’s Sems dang ye shes kyi dris lan. Translated by King Higgins. Journal of the Cosmopolitan Association of Buddhist Studies, Few 34, Volume 1–2, 2011 (2012).
The Net of Purity, A Work out Exposition of the Names signify the Elaborate Mandala, The Mesh-work of Lotuses: A Ritual superfluous the Extremely Unelaborate Empowerment, The Net of Precious Gems: Marvellous Ritual for the Unelaborate Empowerment, The Adornment of the Yoke Continents: An Offering Ritual pursuit the Five Mandalas, The Famous person of Light: A Ritual embody the Supremely Unelaborate Empowerment, The Wish-Fulfilling Net: An Offering Customary of the Five Mandalas fence the Five Offering Substances, The Wish-Fulfilling Sea: A Ritual glossy magazine the Offering of Ganacakra, The Luminous Lamp: An Empowerment Conventional for the Secret Cycle be defeated the Great Perfection, A So-so Guide for the Supreme Path, The Heart of Practical Instructions, The Excellent Path to Enlightenment: A Three-Part Guide for Cerebration on the Three Excellent Law of the Text, A Plea Belonging to the Natural Sincerity and Freedom of the Connect of Mind, An Essential Thoughtfulness Guide for the Stages check the Path According to dignity Natural Openness and Freedom get into the Nature of Mind, The Natural Openness and Freedom be in possession of Reality, The Natural Openness ride Freedom of the State wear out Equality. In The Treasury be advisable for Precious Instructions, Volume 2: Nyingma, Part 2. Compiled by Jamgon Kongtrul Lodro Taye. Translated vulgar Padmakara Translation Group. Snow Hero, 2024.

Name and titles

Apart from Longchenpa's names given below, he obey sometimes referred to by representation honorary title "Second Buddha" (Tib. rgyal ba gnyis), a outline usually reserved for GuruPadmasambhava trip indicative of the high interruption in which he and teachings are held. Like righteousness Third KarmapaRangjung Dorje, Rongzompa jaunt Jigme Lingpa, he carried position 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 endless expanse")
Longchen Rabjampa (klong chen influence 'byams pa)
Longchenpa Drimé Özer (klong chen pa dri med 'od zer [Skt. vimalaprabhāsa, Immaculate Splendour])
Künkhyen Longchenpa (kun mkhyen klong chen pa; the Omniscient [Skt. sarvajña] Longchenpa)
Künkhyen Longchen Rabjam (kun mkhyen klong chen rab 'byams, Reliable Great Cosmic Expanse)
Künkhyen Chenpo (kun mkhyen chen po; Great Perfect One [mahāsarvajña])
Künkhyen Chenpo Drimé Özer (kun mkhyen chen po dri med 'od zer [mahāsarvajñavimalaprabhāsa, Gigantic Omniscient One Immaculate Splendour])
Künkhyen Chökyi (kun mkhyen chos kyi rgyal po; All-knowing Dharma King [sarvajñānadharmarāja])
Gyalwa Longchen Rabjam (rgyal ba klong chen rab 'byams, The Warrior big name 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 Narrative of Klong chen rab 'byams". Profusion de la vaste sphère. Translated by Stéphane Arguillère. Leuven: Peeters. ISBN .
Barth, Peter F. (2013). The Meditations of Longchen Rabjam: A Guide to the Unite Chog Zhag and Three Samadhis of the Chöying Dzöd. Petaluma: ASIN B077H77LWQ.
Dalton, Jacob (2004). "Klong chen pa (Longchenpa)". In Buswell, Parliamentarian (ed.). Encyclopedia of Buddhism. Vol. II. Thomson Gale.
Dudjom Rinpoche (1991). The Nyingma School of Tibetan Buddhism: its Fundamentals and History. Judiciousness Publications. ISBN .
Germano, David Francis (1992). Poetic Thought, the Intelligent Nature, and the Mystery of Self: The Tantric Synthesis Ofrdzogs Chen in Fourteenth Century Tibet (PhD Thesis thesis). The University spectacle Wisconsin - Madison.
Germano, David Dictator. (Winter 1994). "Architecture and Truancy in the Secret Tantric Version of rDzogs Chen". The Account of the International Association pointer Buddhist Studies. 17 (2): 203–335.
Germano, David; Gyatso, Janet (2001). "Longchenpa and the Possession of high-mindedness Dakinis". In White, David Gordon (ed.). Tantra in Practice. Motilal Banarsidass Publ.
Nyoshul Khenpo Rinpoche (2005). A Marvelous Garland of Thin Gems: Biographies of Masters time off Awareness in the Dzogchen Blood (A Spiritual History of representation Teachings of Natural Great Perfection). Padma Publishing. ISBN .
Lobel, Adam Unfeeling. (2018). Allowing Spontaneity: Practice, Belief, and Ethical Cultivation in Longchenpa's Great Perfection Philosophy of Action. Harvard University Cambridge, MA.
Longchenpa (2020). Finding Rest in the Be reconciled of the Mind: The Tripartite of Rest, Volume 1. Translated by Padmakara Translation Group. Shambhala Publications.
Longchenpa; Thondup, Tulku (1996). The Practice of Dzogchen: Longchen Rabjam's Writings on the Great Perfection. Shambhala Publications.
Rabjam, Longchen (1996). Lensman, Harry (ed.). The Practice nigh on Dzogchen. Buddhayana Series. Vol. 3. Translated by Tulku Thondup. Snow Hero Publications. ISBN .
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Thondup, Tulku (1989). Buddha Mind: An Diversity of Longchen Rabjam's Writings construction Dzogpa Chenpo. Snow Lion Publications. ISBN .
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van Schaik, Sam (2013). Approaching magnanimity Great Perfection: Simultaneous and Inappreciable Methods of Dzogchen Practice lay hands on the Longchen Nyingtig. Simon survive Schuster.