Difference between revisions of "3rd Karmapa"
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[[File:Karmapa3.jpg|thumb|Rangjung Dorje, 3rd karmapa]] | [[File:Karmapa3.jpg|thumb|Rangjung Dorje, 3rd karmapa]] | ||
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| − | + | [[Rangjung Dorje]] ([[Wylie]]: [[rang 'byung rdo rje]]) (1284–1339) was the [[third Karmapa]], an important figure in the {{Wiki|history}} of [[Tibetan Buddhism]]. | |
| − | + | He reportedly produced a spontaneous [[black crown]] (which would later be a [[symbol]] of the line) at the age of three and declared himself to be the [[mindstream]] reimbodiment of [[Karma Pakshi]]. | |
| − | + | Born to a [[Nyingma]] [[family]], he received the full [[transmission]] of the [[Nyingma tradition]] in addition to the [[Karma Kagyu]]. | |
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| − | + | =={{Wiki|Exegesis}}== | |
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| − | + | Suchan (1998: unpaginated) links [[Rangjung Dorje]] to [[Rigdzin Kumaradza]], [[Vimalamitra]] and [[Padmasambhava]]: | |
| − | + | : The [[third Karmapa]] [[Lama]], [[Rangjung Dorje]], was a [[disciple]] of [[Nyingma]] [[Kumaradza]]. | |
| − | + | The [[latter]] [[taught]] [[Rangjung Dorje]] the [[nying-thig]], "[[heart-essence]]," teachings transmitted by [[Padmasambhava]] [the [[Khandro Nyingtik]]) and [[Vimalamitra]] [the [[Vima Nyingtik]]). | |
| − | + | Therefore, [[Rangjung Dorje]] belongs to the [[nying-thig lineage]] of the [[Nyingma school]]. | |
| − | : "Rang byung was renowned as a systematizer of the Gcod teachings developed by Ma gcig lab sgron. His texts on Gcod include the Gcod kyi khrid yig; the Gcod bka' tshoms chen mo'i sa bcad which consists of a topical outline of and commentary on Ma gcig lab sgron's Shes rab kyi pha rol tu phyin pa zab mo gcod kyi man ngag gi gzhung bka' tshoms chen mo ; the Tshogs las yon tan kun 'byung ; the lengthy Gcod kyi tshogs las rin po che'i phrenb ba 'don bsgrigs bltas chog tu bdod pa gcod kyi lugs sor bzhag; the Ma lab sgron la gsol ba 'deb pa'i mgur ma; the Zab mo bdud kyi gcod yil kyi khrid yig, and finally the Gcod kyi nyams len." | + | As a group, the [[Karmapa]] [[Lamas]] were among the earliest [[recognized]] [[Tulku]], or [[lama]]s [[reincarnated]] as [[deities]] or [[lineage]] of deceased [[teachers]]. |
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| + | They were particularly influential at the [[Yuan]] and [[Ming]] courts of [[China]]. | ||
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| + | Suchan (1998) traces the influence of the first several [[Karmapas]] upon the [[Yuan]] and [[Ming]] courts as well as the [[Tangut]] {{Wiki|Western}} Xia {{Wiki|Kingdom}}, and mentions the first [[Karmapa]], [[Düsum Khyenpa]]: | ||
| + | |||
| + | : The first several [[Karmapas]] are {{Wiki|distinguished}} by their important {{Wiki|status}} at the [[Yuan]] and [[Ming]] courts of [[China]] where they served as the [[spiritual]] guides to princes and {{Wiki|emperors}}. | ||
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| + | Their influence also extended to the court of the [[Tangut Xia]] {{Wiki|Kingdom}} where a [[disciple]] of [[Dusum Khyenpa]] was given the title "[[Supreme]] [[Teacher]]" by a [[Tangut]] [[Xixia]] [[King]]..." | ||
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| + | ===Writings and [[doctrinal]] [[development]]=== | ||
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| + | [[Rangjung Dorje]] was a noted [[scholar]] who composed many significant texts, the most famous of which is the [[Profound Inner Meaning]] ([[Wylie]]: | ||
| + | |||
| + | [[zab mo nang don]] , which [[concern]] the [[Vajrayana]] [[inner yoga practices]]. | ||
| + | |||
| + | Other important texts of his include the [[Aspiration Prayer of Mahamudra]] ([[Wylie]]: | ||
| + | |||
| + | [[nge don phyag rgya chen po'i smon lam gyi 'grel pa grub pa mchog gi zhal lung]], the [[Prayer to the Lineage of Chö]], the thirty-six verse [[doha]] ([[Sanskrit]]) [[Distinguishing Consciousness from Wisdom]] ([[Wylie]]: | ||
| + | |||
| + | [[rnam shes ye shes ‘byed pa]]), [[Instructions on Sahajayoga Mahamudra]] [[A Treatise on Buddha Nature]] ([[Wylie]]: [[de bzhin gshegs pa'i snying po gtan la dbab pa]]); or, [[de bzhin gshegs pa'i snying po bstan pa]]). | ||
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| + | His [[mastery]] of both the [[Kagyu]] [[Mahamudra]] and [[Nyingma]] [[Dzogchen]] was widely renowned, and he was a [[Kalachakra master]] as well. | ||
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| + | In 1321 the famous [[scholar]] [[Dolpopa]] (1292-1361) visited [[Tsurphu Monastery]] for the first [[time]] and had extensive discussions with [[Rangjung Dorje]] about [[doctrinal]] issues. | ||
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| + | It appears that [[Rangjung Dorje]] almost certainly influenced the [[development]] of some of [[Dolpopa's]] theories, possibly [[including]] his [[Zhentong]] ([[gzhan stong]]) method. | ||
| + | |||
| + | According to [[Karma phrin las]], [[Dri lan yid]], 91-92, his [[teacher]], [[Chödrak Gyatso]], the [[Seventh Karmapa]], interpreted the {{Wiki|nature}} of [[Zhentong]] ([[gzhan stong]]) accepted by [[Rangjung Dorje]]. | ||
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| + | [[Yungtön Dorjepel]] (1284-1365), (the previous [[incarnation]] of the [[First Panchen Lama]], [[Khedrup Je]]), studied the '[[Great Perfection]]' due to the great inspiration of [[Rangjung Dorje]]. | ||
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| + | He visited [[China]], where the [[emperor]] [[Toghon Temur]] became his [[disciple]]. Upon his [[death]], [[Rangjung Dorje's]] face is said to have appeared in the [[moon]] there. | ||
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| + | ===[[Chod]]=== | ||
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| + | Schaeffer (1995: p.15) conveys that the [[Third Karmapa]] was a systematizer of the [[Chöd]] developed by [[Machig Labdrön]] and lists a number of his works on [[Chod]] consisting of redactions, outlines and commentaries amongst others: | ||
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| + | : "[[Rang byung]] was renowned as a systematizer of the [[Gcod]] teachings developed by [[Ma gcig lab sgron]]. | ||
| + | |||
| + | His texts on [[Gcod]] include the [[Gcod kyi khrid yig]]; the [[Gcod bka' tshoms chen mo'i sa bcad]] which consists of a topical outline of and commentary on [[Ma gcig lab sgron's Shes rab kyi pha rol tu phyin pa zab mo gcod kyi man ngag gi gzhung bka' tshoms chen mo]]; | ||
| + | |||
| + | the [[Tshogs las yon tan kun 'byung]] ; the lengthy [[Gcod kyi tshogs las rin po che'i phrenb ba 'don bsgrigs bltas chog tu bdod pa gcod kyi lugs sor bzhag; the Ma lab sgron la gsol ba 'deb pa'i mgur ma; the [[Zab mo bdud kyi gcod yil kyi khrid yig, and finally the Gcod kyi nyams len]]." | ||
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Latest revision as of 15:52, 3 April 2016
Rangjung Dorje (Wylie: rang 'byung rdo rje) (1284–1339) was the third Karmapa, an important figure in the history of Tibetan Buddhism.
He reportedly produced a spontaneous black crown (which would later be a symbol of the line) at the age of three and declared himself to be the mindstream reimbodiment of Karma Pakshi.
Born to a Nyingma family, he received the full transmission of the Nyingma tradition in addition to the Karma Kagyu.
Exegesis
Suchan (1998: unpaginated) links Rangjung Dorje to Rigdzin Kumaradza, Vimalamitra and Padmasambhava:
- The third Karmapa Lama, Rangjung Dorje, was a disciple of Nyingma Kumaradza.
The latter taught Rangjung Dorje the nying-thig, "heart-essence," teachings transmitted by Padmasambhava [the Khandro Nyingtik) and Vimalamitra [the Vima Nyingtik).
Therefore, Rangjung Dorje belongs to the nying-thig lineage of the Nyingma school.
As a group, the Karmapa Lamas were among the earliest recognized Tulku, or lamas reincarnated as deities or lineage of deceased teachers.
They were particularly influential at the Yuan and Ming courts of China.
Suchan (1998) traces the influence of the first several Karmapas upon the Yuan and Ming courts as well as the Tangut Western Xia Kingdom, and mentions the first Karmapa, Düsum Khyenpa:
- The first several Karmapas are distinguished by their important status at the Yuan and Ming courts of China where they served as the spiritual guides to princes and emperors.
Their influence also extended to the court of the Tangut Xia Kingdom where a disciple of Dusum Khyenpa was given the title "Supreme Teacher" by a Tangut Xixia King..."
Writings and doctrinal development
Rangjung Dorje was a noted scholar who composed many significant texts, the most famous of which is the Profound Inner Meaning (Wylie:
zab mo nang don , which concern the Vajrayana inner yoga practices.
Other important texts of his include the Aspiration Prayer of Mahamudra (Wylie:
nge don phyag rgya chen po'i smon lam gyi 'grel pa grub pa mchog gi zhal lung, the Prayer to the Lineage of Chö, the thirty-six verse doha (Sanskrit) Distinguishing Consciousness from Wisdom (Wylie:
rnam shes ye shes ‘byed pa), Instructions on Sahajayoga Mahamudra A Treatise on Buddha Nature (Wylie: de bzhin gshegs pa'i snying po gtan la dbab pa); or, de bzhin gshegs pa'i snying po bstan pa).
His mastery of both the Kagyu Mahamudra and Nyingma Dzogchen was widely renowned, and he was a Kalachakra master as well.
In 1321 the famous scholar Dolpopa (1292-1361) visited Tsurphu Monastery for the first time and had extensive discussions with Rangjung Dorje about doctrinal issues.
It appears that Rangjung Dorje almost certainly influenced the development of some of Dolpopa's theories, possibly including his Zhentong (gzhan stong) method.
According to Karma phrin las, Dri lan yid, 91-92, his teacher, Chödrak Gyatso, the Seventh Karmapa, interpreted the nature of Zhentong (gzhan stong) accepted by Rangjung Dorje.
Yungtön Dorjepel (1284-1365), (the previous incarnation of the First Panchen Lama, Khedrup Je), studied the 'Great Perfection' due to the great inspiration of Rangjung Dorje.
He visited China, where the emperor Toghon Temur became his disciple. Upon his death, Rangjung Dorje's face is said to have appeared in the moon there.
Chod
Schaeffer (1995: p.15) conveys that the Third Karmapa was a systematizer of the Chöd developed by Machig Labdrön and lists a number of his works on Chod consisting of redactions, outlines and commentaries amongst others:
- "Rang byung was renowned as a systematizer of the Gcod teachings developed by Ma gcig lab sgron.
His texts on Gcod include the Gcod kyi khrid yig; the Gcod bka' tshoms chen mo'i sa bcad which consists of a topical outline of and commentary on Ma gcig lab sgron's Shes rab kyi pha rol tu phyin pa zab mo gcod kyi man ngag gi gzhung bka' tshoms chen mo;
the Tshogs las yon tan kun 'byung ; the lengthy [[Gcod kyi tshogs las rin po che'i phrenb ba 'don bsgrigs bltas chog tu bdod pa gcod kyi lugs sor bzhag; the Ma lab sgron la gsol ba 'deb pa'i mgur ma; the Zab mo bdud kyi gcod yil kyi khrid yig, and finally the Gcod kyi nyams len."
