Longchenpa
[2] He is also responsible for the scholastic systematization of Dzogchen thought within the context of the wider Tibetan Vajrayana tradition of philosophy which was highly developed at the time among the Sarma schools.
[2] Germano also notes that Longchenpa's work is "generally taken to be the definitive expression of the Great Perfection with its precise terminological distinctions, systematic scope, and integration with the normative Buddhist scholasticism that became dominant in Tibet during the thirteenth and fourteenth centuries.
"[3] Longchenpa is known for his voluminous writings, including the highly influential Seven Treasuries and his compilation of Dzogchen scripture and commentaries, the Nyingthig Yabshi (The Inner Essence in Four Parts).
[6] Longchenpa's oeuvre (of over 270 texts) encapsulates the core of Nyingma thought and praxis and is a critical link between the school's exoteric (or sutra) and esoteric (i.e. tantric) teachings.
[7] Longchenpa is known for his skill as a poet and his works are written in a unique literary voice which was widely admired and imitated by later Nyingma figures.
[10][11] During this period, Longchenpa also received teachings and transmissions from different Tibetan Buddhist traditions, including Kadam, Sakya, Kagyu and Nyingma.
[12] Longchenpa studied under various teachers, including the famous Third Karmapa Rangjung Dorje (1284-1339), from whom he received the six yogas of the Kālacakra and the six dharmas of Nāropa.
[14] After leaving Sangpu, Longchenpa entered a period of retreat for eight months in complete darkness (winter 1332–1333), where he had some important visions of a young girl who promised to watch over him and grant him blessings.
[19][20][18] He is said to have had various visions of different deities, including Padmasambhava, black Vajravārāhī, Guru drag po, and the goddess Adamantine Turquoise Lamp (rDo rje gyu sgron ma)[18] Longchenpa then gathered a group of eight disciples (men and women) in order to initiate them into the Dzogchen teachings (in 1340).
[22] In 1350, at the age of 42, Longchenpa had a vision of Vimalamitra which asked him to restore the temple of Zhai Lhakhang (where the Seventeen Tantras had been concealed by Nyang Tingdzin Zangpo).
chos) as the emanations or expressions (rtsal), displays (rol pa), and adornments (rgyan) of an ultimate nature or principle (Dharmatā, Tib.
chos kyi dbyings)[31] This ultimate principle is described in various ways by Longchenpa, using terminology that is unique to Dzogchen, such as the basis or ground (ghzi) or the "nature of mind" (sems nyid).
[32] Longchenpa brought Dzogchen thought more closely into dialogue with scholastic Buddhist philosophy and the Sarma tantric systems which were normative in the Tibetan academic institutions of his time.
[39] In his Grub mtha' mdzod, Longchenpa describes how Dzogchen transcends the classic tantric generation and perfection stages which for him are based on effort, mental constructs and fixation.
[40] Longchenpa also argues that this Dzogchen method is "superior to that of stress-filled actualization involved in ordinary generation and perfection" (Zab mo yang tig vol.
[44] Longchenpa contrasts these tantric techniques with those of Dzogchen in which "the winds are left to naturally calm down of their own accord, there is no insertion into the central channel.
Germano describes Longchenpa's view on this topic as follows:In his Grub mtha' mdzod kLong chen rab 'byams pa also incisively criticizes these normative modernist tantric practices of forcefully inserting the energy winds into the central channel in the attempt to achieve primordial gnosis.
[26] The Seven Treasuries (mdzod bdun), which elucidate the meaning of the Nyingma school's worldview and Dzogchen, are his most influential and famous original treatises.
[48][better source needed] Longchenpa compiled various Dzogchen Menngagde scriptures (including the Seventeen Tantras) into the collection known as the Nyingthig Yabshi (The Inner Essence in Four Parts).
[19] According to Germano, Longchenpa's compilation "brought much needed order and organizational clarity to the at times chaotic mass of the Vimalamitra-transmitted Seminal Heart scriptures inherited from Kumaradza.
