Longchen Rabjam Drime Wozer was born in 1308, on the tenth day of the
second month in the male earth-monkey year in south-central Tibet. At the age
of twelve, he received his novice ordination at Samye monastry. At the age of
nineteen, Longchen entered a monastery at Songpu that maintained both Kadam and
Sakya traditions, which he apparently left. Eventually, Longchen completed his
studies on various lineages, sūtras and tantras from over twenty masters.
The four master pieces of the work of the Longchen are: i) Lama Yangtik, ii) Vima Nyingtik, iii) Khangro Nyingtik, and iv) Khandro Yangtik.
Longchenpa first taught Khandro Nyingtik at a place called Chukpodrak, a site of meeting between Padmasambhava and Trisong Detsen.
Lama Yangtik is a collection of treatise on various topics of Vima Nyingtik, the teachings ascribed to Vimalamitr.
At the age of thirty-two, Longchen taught the Vima Nyingtik to eight students, male and female, at Rimochen cave at Chimpu close to Samye Monastery.
Longchen wrote most of the Khandro Yangtik at his hermitage at Gangri Tokar, south of Lhasa.
These four works of Longchenpa are regarded as foundational texts in Dzogchen doctrine.
At his hermitage at Gangri Tokar Longchenpa wrote several treatise which he described as Resting in Mind Itself.
As he reached maturity as a teacher, political upheavals in Tibet exiled Longchen from Tibet.
Longchen travelled to Bhutan and established Tharpaling Monastery at Bumthang. In Bhutan, Longchenpa taught Dzogchen to lay people from his Four-fold Heart Essences, as well as his compositions known as the Seven Treasuries and Trilogy of Finding Comfort and Ease.
In addition to Tharpaling, Longchenpa established eight hermitages in Bhutan at Dechenling, Orgyenling, Kunzangling, Drechakling, Rinchenling, Kunzangling, and Samtenling, but some of these did not survive.
After six years in Bhutan, Longchen received an invitation to return to Tibet. On his return Longchenpa gave teaching to ruler Jangchub Gyeltsen and it was he who gave him the title by which he is most commonly known, Longchen Rabjam, meaning something like "person of infinite knowledge” and popularly came to be known as Longchenpa.
On his return to Tibet, Longchenpa wrote Stainless Light and Mirror of Key Points. The Stainless Light is an expression of his thoughts on his nearing death, while the Mirror of Key Points is his final testament for practitioners following Buddhist teachings. These two pieces of literature are included in his Seminal Quintessence of the Profound, the Zabmo Yangtik.
The Zabmo Yangtik is a compilation of the scholastic tradition and the oral tradition subdivisions of the instruction section of the Dzogchen teachings that is traditionally attributed to Manjusrimitra.
At the age of fifty-six, Longchenpa sat in the "dharmakāya posture and passed into the primordial state of exhaustion."
Longchenpa mainstreamed the already written works found throughout Tibet which later contributed to Nyingma lineage.
His seven treasuries and his writings on Nyingtik radiated seventeen Tantras, Lamdre, and Dzogchen philosophy.
Longchenpa’s seven treasuries are: i) The Wish-Fulfilling Treasury, ii) The Treasury of Pith Instructions, iii) the Treasury of Dharmadhatu, iv) The Treasury of Philosophical Tenets, v) The Treasury of the Supreme Vehicle, vi) The Treasury of Word and Meaning, and vii) The Treasury of the Natural State.
Other works of Longchenpa are the three trilogies: i) Trilogy of Dispelling Darkness, ii) Trilogy of Finding Comfort and Ease, and iii) Trilogy of Natural Freedom.
Longchenpa is said to have signed over 300 works with different names and had no intention of codifying his work leading to the founding of the Nyingma tradition. Nonetheless Longchenpa, besides others, contributed most to Nyingma tradition. He integrated various strands of teachings into a coherent teaching in which the essence of spirituality of Nyingma School is found.
In his writings he was primarily focussed on Dzogchen, the literature which is central to the Nyingma tradition. His writings on history, teachings, and practices are the treasures of Nyingma School.
Longchenpa's teachings are rooted in the past traditions and veneration of Guru Padmasambhava, Vimalamitra –an 8th century Dzogchen master who along with Vairocana supported Guru Padmasambhava in bringing Dzogchen to Tibet, and other early Masters, of great values.
Longchenpa emphasized inspiration, motivation, commitment, dedication, renunciation, retreats, meditation, hard work, simplicity, sacrifice for Dharma and avoidance of religious politics, the primary characteristics of Nyingma School.
Longchenpa continued to appear in the vision of great masters. The most famous one is Jigme Lingpa (1730-1798), whose visions of Longchenpa inspired him to reveal one of the most widely-known of the later Nyingtik treasure cycles, the Heart Essence of the Great Expanse, the Longchen Nyingtik.
Nyingma School was not institutionalized until much later. It was only in second half of seventeen-century, Nyingmapa -the followers of Nyingma School, built large centres like Kathok, Palyul, Mindroling and Dzogchen.
Nyingma tradition segregated entire Dharma teachings into nine domains called Yana –vehicles.
First two Yana belongs to Theravada. Third Yana is Bodhisattva Yana belonging to Mahayana. The remaining six Yana belongs to Vajrayana.
The first two Yana which belongs to Theravada are:
1...Shravaka Yana:
The word Shravaka or Shravan means to listen.
Disciples achieve highest state of being by listening to a teacher.
2...Pratyeka Buddha Yana:
The word Pratyeka means individual. The individuals attain enlightenment, self-awakening, by taking refuge in Buddha, Dharma, and Sangha, and thereby pursuing the Noble Eightfold Path.
The third Yana is Bodhisattva Yana
Bodhisattva Yana belongs to Mahayana. It leads to enlightenment bringing about happiness to others by skilful means and profound wisdom.
Selfless wish to benefit others is the core principle of Bodhisattva Yana.
The practitioners of Bodhisattva Yana are called Bodhisattvas, who are motivated by Bodhi Citta, wishing to uplift everyone to the level of perfect Buddhahood.
The six Yana belonging to Vajrayana are: (i) Kriya Tantra, (ii) Upa Tantra, (iii) Yoga Tantra, (iv) Maha Yoga Tantra, (v) Anu Yoga Tantra, and (vi) Ati Yoga Tantra.
The first three Tantras are called outer Tantra as they stress on code of conducts.
The last three Tantras are called inner Tantra as they involve inner psycho-physical world.
The characteristics of three outer Tantras are:
1...Kriya Tantra
Kriya (action) Tantra involves external behaviour, the physical and verbal conducts. It aims for purification of ethical and moral conducts.
High standard of ethical and moral conduct and Mantra recitation are dedicated to deities as Mandala offering -dedicating the offering.
The practitioner visualises the deity outside one’s body and assumes the role of a servant in removing the suffering of others.
2...Upa Tantra
Upa (sub) or Ubhaya (both) Tantra aims to develop external conduct just as by Kriya Tantra but it also aims to develop internal faculties for deeper affinity and association with deities.
It is also called Carya (progressive) Tantra.
The practitioners visualise Yidams and contemplate as close associates, and realize five wisdoms of five Dhyani Buddha:
(i)...Dharma Dhatu Prakriti Jnana -Tathata Jnana, the non-conceptualizing awareness of Sunyata -the wisdom of Buddha Nature.
Tathata Jnana arises from Amala Citta -Consciousness, the ninth consciousness that embodies Dharmakaya where wisdom of Buddha Nature eternally exists.
Vajrayana Tantra alone considers Amala consciousness as the ninth consciousness in which all the virtues of Buddhahood are contained.
The wisdom of Buddha Nature enables us to transform ignorance into all accomplishing wisdom.
The wisdom of Buddha Nature is embodied in primordial Buddha Vairocana and consort white Dakini, the white Tara in the cardinal position at the centre of the Mandala.
(ii)...Adarsha Jnana -mirror-like awareness that is devoid of dualistic thoughts and emotions.
Adarsha Jnana arises from eighth consciousness -Alaya consciousness, and transforms negative emotions into wisdom.
Adarsha Jnana is embodied in Aktsobhaya Buddha and consort blue Dakini in the cardinal position in East.
(iii)...Samatha Jnana –awareness of equanimity, the oneness across all phenomenal existence.
Samatha Jnana arises from seventh consciousness –emotional feeling, and regards all being equal.
Samatha Jnana enable us to destroy self-centeredness, ego-clinging and pride.
Samatha Jnana is embodied in Buddha Ratnasambhava and consort yellow Dakini in the cardinal position in South.
(iv)...Pratyaveksana Jnana –contemplative awareness.
Pratyaveksana Jnana arises from sixth consciousness -the mind, which enables us to transform desire and dissatisfaction into discerning wisdom.
Pratyaveksana Jnana is embodied in Amitabha Buddha and consort red Dakini in the cardinal position in West.
(v)...Krtyanusthana Jnana –accomplishing activities that ought to be carried out for the welfare of all beings.
Krtyanusthana Jnana arises from the first five consciousnesses –the five senses.
Krtyanusthana Jnana enables us to transforms the worldly nature associated with the five senses into wisdom. In particular, it enables us to transform jealousy into wisdom.
Krtyanusthana Jnana is embodied in Amoghasiddhi Buddha and consort green Dakini in the cardinal position in North.
3...Yoga Tantra
Yoga Tantra aims at developing the strength of inner psychological vitality.
The practitioner visualizes oneself as a deity and meditates directly on the Suchness of the deity.
The characteristics of three inner Tantras are:
1...Maha Yoga Tantra
Maha Yoga Tantra is based on the precept that Sunyata and phenomenal existence are inseparable.
The inseparability of Sunyata and phenomena -form, is realized by visualizing oneself as a deity with consort.
Maha Yoga Tantra considers everything as one and pure. The practitioners visualise everything as they are, as the Mandala of the deities.
Maha Yoga Tantra attempts to eliminate the ordinary level of perception and attachment by sacred vision and divine pride -feeling of superiority complex of being divine.
2...Anu Yoga Tantra
In Anu (subtle) Yoga Tantra, the Dharmakaya -subtle body, is contemplated to actualize primordial awareness.
The practitioners visualise all phenomenal existences as the Mandala of deities and recognise their inherent Buddha Nature.
With Anu Yoga Tantra the Dharmakaya -body of great bliss is experienced.
3...Ati Yoga Tantra
Ati (great) Yoga Tantra says the primordial purity, the original nature of being pure is all-pervading and all phenomena are primordially pure and enlightened from the beginning.
Ati Yoga Tantra is the highest Tantra and the teaching is known as Dzogchen teaching.
Ati Yoga Tantra enables practitioners to experience all-pervading pure nature across time upon transcending mundane activities.
Source: Various. Comments for correction are welcome.
