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| | At the right side is the [[teacher]] [[Dragpo Dorje Tsal]] (1740-1798), the [[4th Dzigar]] [[incarnation]] , a [[student]] of the [[8th Situ]]. He wears the [[robes]] of a [[monk]], adorned with a [[lotus]] hat. The right hand upraised holds a golden [[vajra]] and the left extended to the side strikes downward with a [[kila]] (English: peg. Tib.: [[purba]]) decorated with a black {{Wiki|scorpion}}. The left leg is stretched slightly forward assuming a [[wrathful]] gesture with the entire [[body]] imitating the [[posture]] of the [[deity]] [[Guru Dragpo]] - a [[meditational]] [[form]] of [[Padmasambhava]]. | | At the right side is the [[teacher]] [[Dragpo Dorje Tsal]] (1740-1798), the [[4th Dzigar]] [[incarnation]] , a [[student]] of the [[8th Situ]]. He wears the [[robes]] of a [[monk]], adorned with a [[lotus]] hat. The right hand upraised holds a golden [[vajra]] and the left extended to the side strikes downward with a [[kila]] (English: peg. Tib.: [[purba]]) decorated with a black {{Wiki|scorpion}}. The left leg is stretched slightly forward assuming a [[wrathful]] gesture with the entire [[body]] imitating the [[posture]] of the [[deity]] [[Guru Dragpo]] - a [[meditational]] [[form]] of [[Padmasambhava]]. |
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| − | [[Rigdzin Tsewang Norbu]] b.1698 - d.1755
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| − | [[Katog]] [[Rigdzin Tsewang Norbu]] ([[kaH thog rigs 'dzin tshe dbang nor bu]]) was born in [[Sa-ngen Sowa]] ([[sa ngan bso ba]]), in [[Kham]], into the Go {{Wiki|clan}}. His father was [[Dupa Ati Gonpo]] ([[rdu pa a ti mgon po]]) and his mother was [[Goza Dorje Tso]] ([[sgo bza' rdo rje 'tsho]]). An uncle, [[Padma Dechen Lingpa]] ([[padma bde chen gling pa]]), a [[disciple]] of [[Katog]] [[lama]] [[Longsal Nyingpo]] ([[klong gsal snying po]]), declared him an [[incarnation]] of the [[Ta Lama Padma Norbu]] ([[ta bla ma padma nor bu]]). He also received teachings from a nephew of his previous [[incarnation]], [[Kalzang Orgyen Tenzin]] ([[skal bzang o rgyan bstan 'dzin]]).
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| − | [[Tsewang Norbu]] experimented with [[treasure revelation]] in his youth, [[writing]] down a volume of [[treasure]] but burning them in [[displeasure]]. At twenty-one, however, he was satisfied with further revelations, and these are preserved in his collected works.
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| − | At the age of twenty-two [[Tsewang Norbu]] went to [[Katog]] for the first [[time]], taking teachings from [[Longsal Nyingpo's]] son, [[Sonam Deutsen]] ([[bsod nams lde'u btsan]]). In the wake of the {{Wiki|Dzungar}} [[Wikipedia:Invasion of Tibet (1950–1951)|invasion of Tibet]] there was [[influx]] into [[Kham]] of [[Nyingma]] [[lamas]] fleeing the destruction of [[Mindroling]] ([[smin grol gling]]), [[Dorje Drag]] ([[rdo rje brag]]) and other [[monasteries]], and [[Tsewang Norbu]] was [[able]] to received teachings from many of them. He studied with the sons of the murdered [[Terdag Lingpa]] ([[gter bdag gling pa]]), [[Gyurme Rinchen Namgyal]] ('gyur med [[rin chen rnam rgyal]]) and [[Gyurme Pema Zangpo]] / Gyatso ('gyur med pad+ma [[bzang po]] / [[rgya mtsho]]). At twenty-four he returned to [[Katog]], taking further teachings from [[Sonam Deutsen]], who attempted to enthrone him as a {{Wiki|regent}} of [[Katog]], an appointment [[Tsewang Norbu]] declined, preferring to maintain his "vagabond" lifestyle.
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| − | The previous year [[Tsewang Norbu]] had traveled to [[Markham Wendzong]] ([[smar khams dben rdzong]]) to meet [[Zurmang Chetsang Sungrab Gyatso]] ([[zur mang che tshang gsung rab rgya mtsho]]), whom [[Tsewang Norbu]] came to consider his second [[root lama]]. [[Zurmang Chetsang]] gave his new [[disciple]] both [[Kagyu]] and [[Nyingma teachings]], in keeping with the [[Karma Kagyu]] [[traditions]] of the region. [[Tsewang Norbu]] credited the [[Mahamudra]] practices he received with stabilizing his [[meditation]].
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| − | In 1725 [[Tsewang Norbu]] went to [[Tibet]], where he received an audience with the [[12th Karmapa]] [[Jangchub Dorje]] ([[kar+ma pa 12 byang chub rdo rje]]) and the [[8th Shamarpa]] [[Palchen Chokyi Dondrub]] ([[zhwa dmar 08 dpal chen chos kyi don grub]]). He also met the 3rd Trewo [[Lama]] [[Karma Tendzin Dargye]] ([[tre bo 03 kar+ma bstan 'dzin dar rgyas]]) who became his third [[root lama]], and introduced him to the [[Jonang tradition]].
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| − | [[Tsewang Norbu]] later received the entire [[Jonangpa]] [[tradition's]] teachings from [[Drubchen Kunzang Wangpo]] ([[grub chen kun bzang dbang po]]), and he is credited with bringing about a {{Wiki|renaissance}} of the teachings, particularly of the [[Jonang]] [[shentong]], or "[[other emptiness]]" [[view]] ([[gzhan stong]]). [[Tsewang Norbu]] had first attempted to meet with [[Kunzang Wangpo]] in 1726, while en route to [[Nepal]], but was unable to do so. When he returned to [[Tibet]] the following year, the two met, and [[Tsewang Norbu]] received the extensive [[transmission]] at the [[hermitage]] [[Genden Khacho]] ([[dga' ldan mkha' chos]]) in [[Tsang]], which was named Rulag [[Drepung]] ([[ru lag 'bras spung]]) prior to its forced [[conversion]] to [[Gelug]]. [[Tsewang Norbu]] transmitted the [[Jonang]] teachings to many [[Kagyu]] and [[Nyingma]] [[lamas]], most importantly to the 8th [[Situ Panchen Chokyi Jungne]] ([[si tu paN chen 08 chos kyi 'byung gnas]]), who passed them to [[Jamgon Kongtrul]] ('[[jam mgon kong sprul]]).
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| − | In 1733 both the [[12th Karmapa]] and the 8th [[Sharmapa]] [[died]] en route to [[China]], and [[Tsewang Norbu]] became involved in the search for their replacements, [[attaining]] a heightened level of influence among the [[Kagyu]] {{Wiki|community}}. He continued his involvement in [[Tibetan]] {{Wiki|politics}} and [[Karma Kagyu]] [[religious]] affairs for the next several decades, serving as representative in {{Wiki|Ladakh}} for the [[King of Tibet]], [[Polhane]] ([[pho lha gnas]]), and successfully mediating the [[end]] of a conflict there.
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| − | Only in the 1750s did [[Tsewang Norbu]] return to his [[Nyingma]] [[roots]] and [[Katog monastery's]] affairs. He attempted, unsuccessfully, to install a new leader at the [[monastery]], as he was critical of the [[treasure traditions]] that the [[monastery]] had adopted, and of its lax [[observance]] of the [[monastic code]]. Further, he condemned the transition from a {{Wiki|meritocratic}} transition of leaders initially practiced to an uncle-nephew transition of the [[Drungpa]] [[lamas]], who had taken over in the sixteenth century and controlled the [[monastery]] up through [[Tsewang Norbu's]] [[time]]. [[Tsewang Norbu]] considered the {{Wiki|era}} of the thirteen [[Drung]] [[abbots]] to be the period of the [[monastery's]] {{Wiki|decline}}. It should be noted that [[Longsal Nyingpo]], to whose [[lineage]] [[Tsewang Norbu]] belonged, could be blamed for much of the alterations to the [[monastery]] that [[Tsewang Norbu]] decried. By focusing his [[criticism]] on the [[Drungpa]] [[lamas]], it would seem [[Tsewang Norbu]] was seeking to avoid {{Wiki|speaking}} ill of a [[lama]] who was close to his [[heart]].
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| − | [[Tsewang Norbu]] also avoided criticizing [[Sonam Deutsen]], even as he singled out that [[lama's]] [[reincarnation]], [[Drime Shingkyong Gonpo]] ([[dri med zhing skyong]] [[mgon po]]), who had assumed [[abbacy]] of [[Katok]] in the mid eighteenth century and whom [[Tsewang Norbu]] blamed for the deteriorated state of the [[monastery's]] buildings. In his place, [[Tsewang Norbu]] attempted to install the young 10th [[Sharmapa]], [[Chodrub Gyatso]] ([[chos grub rgya mtsho]]) in the [[abbacy]] of [[Katog]]. The plan was unsuccessful, despite the considerable [[effort]] [[Tsewang Norbu]] made in eliciting the aid of the [[7th Dalai Lama]], [[Polhane]], and [[Situ Panchen]].
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| − | [[Tsewang Norbu]] spent a considerable amount of [[time]] traveling in {{Wiki|Western}} [[Tibet]] and [[Nepal]], where he restored the famous [[Boudhanath]] and [[Swayambhunath]] [[stupas]] and collected [[ancient]] [[Buddhist]] manuscripts. He first visited in the 1720s, and made several trips thereafter, in the 1740s and again in the 1750s.
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| − | He passed away in [[Kyirong]] (skyid [[rong]]) in 1755.
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| − | [[Name]] Variants: [[Choying Rangdrol]]; [[Katog]] [[Rigdzin Tsewang Norbu]]; [[Pawo]] Dondrub [[Dorje]]; [[Tsewang Norbu]]
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| − | Sources:
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| − | Bradburn, Leslie, ed. 1995. [[Masters]] of the [[Nyingma Lineage]]. Cazadero: [[Dharma Publications]], 1995.
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| − | Brag dkar rta so [[sprul sku]] [[Chos kyi dbang phyug]]. 1976. [[Tshe]] [[dbang]] nor bu'i zhabs kyi [[rnam thar]] brjod pa ngo mtshar dad pa'i rol mtsho. In Collected Works ([[Gsung 'bum]]) of [[Kah thog]] [[Tshe]] [[dbang]] nor bu, vol. 1, pp. 15-390. {{Wiki|Dalhousie}}: Damchoe Sangpo.
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| − | Brag dkar rta so [[sprul sku]] [[Chos kyi dbang phyug]]. 1976. [[Tshe]] [[dbang]] nor bu'i zhabs kyi [[rnam thar]] mdor bsdus dad pa'i [[sa bon]]. In Collected Works ([[Gsung 'bum]]) of [[Kah thog]] [[Tshe]] [[dbang]] nor bu, vol. 1, pp. 391-406. {{Wiki|Dalhousie}}: Damchoe Sangpo.
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| − | Ehrhard, Franz-Karl. 1989. "A Rennovation of [[Svayambhunath-Stupa]] in the 18th Century and its History." [[Ancient]] [[Nepal]] No. 114, October-November, pp. 1-8.
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| − | [[Grags pa 'byung gnas]]. 1992. [[Gangs can mkhas grub rim byon ming mdzod]]. {{Wiki|Lanzhou}}: [[Kan su'u mi rigs dpe skrun khang]], p. 1.
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| − | Richardson, Hugh. 1967. "A [[Tibetan]] Antiquarian in the 18th Century." Bulletin of [[Tibetology]] IV no 3, pp. 5-8.
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| − | Ronis, Jann. 2007. "[[Celibacy]], Revelations, and [[Reincarnated]] [[Lamas]]: Contestation and Synthesis in the Growth of [[Monasticism]] at [[Katok Monastery]] from the 17th through 19th Centuries." PhD {{Wiki|thesis}}, {{Wiki|University of Virginia}}.
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| − | [[Si tu paN chen chos kyi 'byung gnas]], and '[[Be lo tshe dbang kun khab]]. 1972. [[Sgrub brgyud]] [[karma]] kaM tshang [[brgyud]] pa rin po che'i [[rnam]] par [[thar pa]] rab byams nor bu [[zla ba]] chu [[shel]] gyi [[phreng ba]]. {{Wiki|New Delhi}}: D. [[Gyaltsen]] & Kesang Legshay, vol. 2, pp. 664-672.
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| − | Smith, Gene. 2001. Among [[Tibetan Texts]]. Boston: [[Wisdom Publications]], pp 20-21.
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| − | Stearns, Cyrus . 1999. The [[Buddha from Dolpo]]: A Study of the [[Life]] and [[Thought]] of the [[Tibetan]] [[Master]] [[Dolpopa Sherab Gyaltsen]]. Albany: {{Wiki|State University of New York}}, pp. 74-76;
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| − | Ron Garry, August 2007
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| | {{E}} | | {{E}} |
| | {{SanskritTerminology}} | | {{SanskritTerminology}} |
| | + | [[Category:Kalachakra]] |
Sahaja-Kālacakra; one-faced and two-armed form of Kālacakra. Kalachakra, Sahaja Heruka (Tibetan: du kyi kor lo, lhan chig drag tung.
English: the Wheel of Time, Blood-drinker) with Vajrasattva at the top center accompanied by four teachers and two further figures at the bottom. The painting appears to follow the Palpung Monastery style of painting and can be dated, based on the last two figures at the bottom of the composition, to sometime between 1770 and 1798.
Sanskrit: Kalachakra Tibetan: Du kyi kor lo
"...Sahaja Kalachakra ... with a body blue in colour, one face, two hands holding a vajra and bell, embracing the Mother. The left leg is white and bent pressing on white Ishvara and the right red and extended on the heart of the King of Desire. The hair is in a top-knot and a wishing gem and crescent moon adorn the head; [adorned with] vajra ornaments and wearing a lower garment of tiger skin. For each hand the thumb is yellow, forefinger white, middle finger red, ring-finger black, little finger green. For the garland of joints, the first is black, second red, and third white; with Vajrasattva as a crown; and standing in the middle of a five coloured mountain of fire. Embracing Visvamata, yellow in colour. She has one face, two hands, three eyes, holding a curved knife and skullcup; embracing the Father with the right leg bent, left extended. In union with the Father, naked, adorned with the five mudras, part of the hair hangs loose." (Written by Jamyang Kyentse Wangpo, 1820-1892).
At the top center is Vajrasattva, white in colour embracing the consort Vajragarvi, holding a vajra scepter in the right hand and a bell in the left cradled to the side. Seated at the immediate left side is an Indian teacher and below that is Taranata both wearing monastic robes. Seated on the viewer's right is Dolpopa Sherab Gyaltsen. Below that is Katog Tsewang Norbu (1698-1755), dark skinned and wearing a cap.
At the bottom left is the 8th Situ, Chokyi Jungne (1700-1774), depicted as a portrait created in old age, grey hair, wrinkles, wearing the typical red hat. (Note the cloud ornaments on the side of the hat - trailing to the back). The two hands are placed in the lap supporting a blue wish-fulfilling jewel.
At the right side is the teacher Dragpo Dorje Tsal (1740-1798), the 4th Dzigar incarnation , a student of the 8th Situ. He wears the robes of a monk, adorned with a lotus hat. The right hand upraised holds a golden vajra and the left extended to the side strikes downward with a kila (English: peg. Tib.: purba) decorated with a black scorpion. The left leg is stretched slightly forward assuming a wrathful gesture with the entire body imitating the posture of the deity Guru Dragpo - a meditational form of Padmasambhava.
