Rangjung Dorje: Difference between revisions
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'''Rangjung Dorje''' ([[Wyl.]] ''rang byung rdo rje''), the '''Third [[Karmapa]]''' (1284-1339), was recognized at the age of five as the reincarnation of the [[Karma Pakshi|previous Karmapa]] by [[Orgyenpa Rinchen Pal]], and later enthroned at [[Tsurphu Monastery]]. He then studied both the [[Nyingma]] and [[Kagyü]] traditions and took full ordination at the age of eighteen. | '''Rangjung Dorje''' ([[Wyl.]] ''rang byung rdo rje''), the '''Third [[Karmapa]]''' (1284-1339), was recognized at the age of five as the reincarnation of the [[Karma Pakshi|previous Karmapa]] by [[Orgyenpa Rinchen Pal]], and later enthroned at [[Tsurphu Monastery]]. He then studied both the [[Nyingma]] and [[Kagyü]] traditions and took full ordination at the age of eighteen. | ||
[[Longchenpa]] and Rangjung Dorje shared a particularly close relationship since they both counted [[Rigdzin Kumaradza]] as one of their [[root teacher]]s and studied together. The Third Karmapa is responsible for introducing [[Dzogchen]] vocabulary into the [[Mahamudra]] tradition (as well as many elements from [[semdé]] and [[trekchö]]), and bringing these two traditions closer together. It is said that during a retreat in his early twenties he had a vision at sunrise of [[Vimalamitra]] and then [[Padmasambhava]], who dissolved into him at a point between his eyebrows. At that moment, he realized and received all the teachings and transmissions of the Dzogchen tantras. He wrote many volumes of teachings on Dzogchen and founded the Karma Nyingtik lineage. | [[Longchenpa]] and Rangjung Dorje shared a particularly close relationship since they both counted [[Rigdzin Kumaradza]] as one of their [[root teacher]]s and studied together. The Third Karmapa is responsible for introducing [[Dzogchen]] vocabulary into the [[Mahamudra]] tradition (as well as many elements from [[semdé]] and [[trekchö]]), and bringing these two traditions closer together. It is said that during a retreat in his early twenties he had a vision at sunrise of [[Vimalamitra]] and then [[Padmasambhava]], who dissolved into him at a point between his eyebrows. At that moment, he realized and received all the teachings and transmissions of the [[Dzogchen tantras]]. He wrote many volumes of teachings on Dzogchen and founded the Karma Nyingtik lineage. | ||
==Writings== | ==Writings== | ||
Revision as of 13:35, 21 July 2009
Rangjung Dorje (Wyl. rang byung rdo rje), the Third Karmapa (1284-1339), was recognized at the age of five as the reincarnation of the previous Karmapa by Orgyenpa Rinchen Pal, and later enthroned at Tsurphu Monastery. He then studied both the Nyingma and Kagyü traditions and took full ordination at the age of eighteen.
Longchenpa and Rangjung Dorje shared a particularly close relationship since they both counted Rigdzin Kumaradza as one of their root teachers and studied together. The Third Karmapa is responsible for introducing Dzogchen vocabulary into the Mahamudra tradition (as well as many elements from semdé and trekchö), and bringing these two traditions closer together. It is said that during a retreat in his early twenties he had a vision at sunrise of Vimalamitra and then Padmasambhava, who dissolved into him at a point between his eyebrows. At that moment, he realized and received all the teachings and transmissions of the Dzogchen tantras. He wrote many volumes of teachings on Dzogchen and founded the Karma Nyingtik lineage.
Writings
- Aspiration Prayer of Mahamudra
- Distinguishing Consciousness from Wisdom (Tib. Namshe Yeshe Gepa)
- Instructions on Sahajayoga Mahamudra
- Profound Inner Meaning (Wyl. zab mo nang don)
- Treatise on Buddha Nature (Wyl. snying po bstan pa)
His Collected Works fill sixteen volumes (see external links)
Further Reading
- Brunnhölzl, Karl. Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature. Ithaca: Snow Lion Publications, 2009.
- Thrangu Rinpoche, Transcending Ego: Distinguishing Consciousness from Wisdom, commentaries by Khenchen Thrangu Rinpoche on Namshe Yeshe Gepa; translated by Peter Roberts, Sri Satguru Publications, 2001. ISBN 81-7030-704-X