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{{Tibetan-Chinese-box|t=རྙིང་མ་|w=rnying ma|ipa={{IPA-bo|ɲiŋma|}}|thdl=Nyingma|e=—|tc=紅教|s=红教|p=Hóngjiào}}
[[File:GURU PADMASAMBHAVA Lhuntse, Bhutan.jpg|thumb|240px|Statue of [[Padmasambhava]], a central mythico-historical figure of the Nyingma tradition, [[Bhutan]].]]
The '''Nyingma''' tradition is the oldest of the four major schools of [[Tibetan Buddhism]] (the other three being the [[Kagyu]], [[Sakya]] and [[Gelug]]). "Nyingma" literally means "ancient," and is often referred to as '''Ngangyur''' ({{IPA-all|ŋaɲɟuː}}, {{bo|t=སྔ་འགྱུར་རྙིང་མ།|w=snga 'gyur rnying ma}}, "school of the ancient translations" or "old school") because it is founded on the first translations of Buddhist scriptures from [[Sanskrit]] into [[Old Tibetan]] in the eighth century. The Tibetan alphabet and grammar was created for this endeavour.

The Nyingma particularly believes in hidden [[Terma (religion)|terma]] treasures and place an emphasis on [[Dzogchen]]. They also incorporate local religious practices and local deities and elements of [[shamanism]], some of which it shares with [[Bon]]. The Nyingma tradition actually comprises several distinct lineages that all trace their origins to the Indian master [[Padmasambhava]]. Traditionally, Nyingmapa practice was advanced orally among a loose network of lay practitioners. Monasteries with celibate monks and nuns, along with the practice of reincarnated spiritual leaders are later adaptations.<ref name="Sherpa Window">{{cite book
| first = Lhakpa Norbu
| last = Sherpa
| title = Through a Sherpa Window: Illustrated Guide to Sherpa Culture
| publisher = Vajra Publications
| location = Kathmandu, Nepal
| year = 2008
| isbn = 978-9937-506205}}</ref>

In modern times, the Nyingma lineage has been centered in [[Kham]] and has been associated with the [[Rime movement]].

==History==
{{Tibetan Buddhism}}
{{Tibetan Buddhism}}
{{Infobox philosopher
| field = [[Buddhist philosophy]]
| image = MiphamNew.jpg
| name = Mipham Gyamtso ("Invincible Ocean" or "Unconquerable Ocean")
| birth_date = 1846
| birth_place = [[Kham]], [[Tibet]]
| death_date = 1912
|ethnicity = [[Tibetan]]
| school_tradition = [[Nyingma]]
| main_interests = [[Buddhist philosophy]], [[Madhyamaka]], [[Dzogchen]], [[Pramana]]
| notable_works = ''Beacon of Certainty''<br>''Commentary on Śāntarakṣita’s Ornament of the Middle Way''<br>''Trilogy of Innate Mind''<br>''Lion’s Roar: Exposition of Buddha-Nature''
| notable_ideas = His two models of the [[two truths doctrine]], Fourfold [[pramana]] (valid cognition), Unity of purity and equality.
| influences = [[Dharmakirti]], [[Nagarjuna]], [[Rongzom Chokyi Zangpo]], [[Longchenpa]], [[Chandrakirti]], [[Jamgon Kongtrul]], [[Jamyang Khyentse Wangpo]], [[Tsongkhapa]], [[Gorampa]]<ref>Duckworth (2011), page 46</ref>
| influenced = [[Botrul]], [[Gendun Chopel]], modern [[Nyingma]] thought
}}
{{Tibetan-Chinese-box|t=བྱམས་མགོན་འཇུ་མི་ཕམ་རྣམ་རྒྱལ་རྒྱ་མཚོ་|w='jam mgon 'ju mi pham rnam rgyal rgya mtsho|ipa={{IPA-bo|d̠ʑàmɡøn tɕù mìpʰam námcɛː(l) càmtsʰo|}}|thdl=Ju Mipam Namgyel Gyamtso|e=Jamgon Ju Mipham Gyamtso|tc=米龐仁波切|s=米庞仁波切|p=Mǐpáng Rénbōqiē}}


'''Jamgön Ju Mipham''', or '''Mipham Jamyang Namgyal Gyamtso''' (1846–1912) (also known as "Mipham the Great") was a master of the [[Nyingma]] lineage of [[Tibetan Buddhism]] and one of the leading figures in the [[Rime (Buddhism)|Ri-me]] (non-sectarian) movement in [[Tibet]].
===Mythos===
Traditional Nyingma texts see themselves as a lineage which was established by [[Samantabhadra]] (Güntu Sangpo), the “primordial buddha” ([[Adi Buddha]])
and who is also the embodiment of the [[Dharmakāya]], the "truth body" of all buddhas.<ref>Powers, John; Introduction to Tibetan Buddhism, page 365</ref> Nyingma also sees [[Vajradhara]] (an emanation of Samantabhadra) and other buddhas as teachers of their many doctrines. Samantabhadra's wisdom and compassion spontaneously radiates myriads of teachings, all appropriate to the capacities of different beings and entrusts them to "knowledge holders" (''vidyadharas''), the chief of which is Dorjé Chörap, who gives them to [[Vajrasattva]] and the dakini Légi Wangmoché, who in turn disseminate them among human siddhas.<ref>Powers, John; Introduction to Tibetan Buddhism, page 369</ref> The first human teacher of the tradition was said to be [[Garab Dorje]] (b. 55 c.e.), who had visions of Vajrasattva. [[Padmasambhava]] is the most famous and revered figure of the early human teachers and there are many legends about him, making it difficult to separate history from myth. Other early teachers include [[Vimalamitra]], Jambel Shé Nyen, Sri Simha, and Jñanasutra.<ref>Powers, John; Introduction to Tibetan Buddhism, page 365</ref> Most of these figures are associated with the Indian region of [[Oddiyana]].


===Historical origins===
==Derivation of name==
"Ju" ("holding") was Mipham's family name as his paternal clan is said to have originated as clear light deities who came to the human world holding a rope.
Buddhism existed in [[Tibet]] at least from the time of king [[Thothori Nyantsen]]
"Jamgön" (Skt. Maitreya) indicate that he was considered to be an emanation of the bodhisattva Maitreya. his maternal uncle, Minister-Lama Drupchok Pema Tarjay, named him Mipham Gyamtso ("Invincible Ocean" or "Unconquerable Ocean").<ref>Pettit 1999 p.24</ref>
(fl.173?-300? CE), especially in the eastern regions.<ref>Dargyay, Eva M. (author) & Wayman, Alex (editor)(1998). ''The Rise of Esoteric Buddhism in Tibet''. Second revised edition, reprint. Delhi, India: Motilal Banarsidass Publishers Pvt Ltd. Buddhist Tradition Series Vol.32. ISBN 81-208-1579-3 (paper) p.5</ref> The reign of [[Songtsen Gampo]] (ca.617-649/50) saw an expansion of Tibetan power, the adoption of a writing system and promotion of Buddhism.
In Tibetan literature, the word "mi-pham" is the standard translation of the Sanskrit "ajita", meaning "unconquered",<ref>http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html</ref> which is a common epithet of the celestial bodhisattva [[Maitreya-natha|Maitreya]].<ref>http://www.thlib.org/reference/dictionaries/tibetan-dictionary/translate.php</ref>


==Biography==
Around 760, [[Trisong Detsen]] invited [[Padmasambhava]] and the [[Nalanda]] abbot [[Śāntarakṣita]] to Tibet to introduce Buddhism to the "Land of Snows." Trisong Detsen ordered the translation of all Buddhist texts into Tibetan. Padmasambhava, Śāntarakṣita, 108 translators, and 25 of Padmasambhava's nearest disciples worked for many years in a gigantic translation-project. The translations from this period formed the base for the large scriptural transmission of Dharma teachings into Tibet and are known as the "Old Translations". Padmasambhava supervised mainly the translation of tantras; Śāntarakṣita concentrated on the [[sutra]]s. Padmasambhava and Śāntarakṣita also founded the first [[gompa|Buddhist monastery]] in Tibet: [[Samye]].<ref name=germano>Germano, David (March 25, 2002). ''A Brief History of Nyingma Literature''. Source: [http://www.thdl.org/collections/literature/nyingma.html] (accessed: Wednesday July 23, 2008)</ref> However, this situation would not last:
{{quote|The explosive developments were interrupted in the mid-ninth century as the Empire began to disintegrate, leading to a century-long interim of civil war and decentralization about which we know relatively little.<ref name=germano />}}


===Early life===
The early [[Vajrayana]] that was transmitted from India to Tibet may be differentiated by the specific term "Mantrayana" ({{bo|w=sngags kyi theg pa}}).<ref>Source: [http://rywiki.tsadra.org/index.php/Mantrayana] (accessed: Monday July 22, 2008)</ref> "Mantrayana" is the Sanskrit of what became rendered in Tibetan as "Secret Mantra" ({{bo|w=gsang sngags}}): this is the self-identifying term employed in the earliest literature.
Mipham the Great was born to an aristocratic family in 1846 in the [[Derge]] Principality of [[Kham]] or Eastern [[Tibet]]. He was recognized as an exceptional child from a young age, memorizing texts as early as age six. By the age of ten he had already composed many texts. At twelve, he entered the [[monastery]] as an ordinary [[monk]] of the Ogmin Urgyen [[Mindrolling Monastery|Mindrolling]] lineage at a branch monastery of the great [[Nyingma]] seat [[Shechen]].


When he was fifteen or sixteen, after studying the very difficult [[Mindrolling]] system of chanting for only a few days and praying to [[Manjushri]], he is said to have completely mastered it. In an 18-month retreat he accomplished the form of Manjushri known as 'Lion of Philosophers' (Tibetan: smra ba'i seng ge), using a liturgy composed by the fifteenth Karmapa, Khakhyab Dorje. He made many medicinal pills blessed with Manjushri's [[mantra]], and many miraculous signs were said to have been manifest. After this, it was said that he could accomplish any [[sutra]] or [[tantra]] without any effort, and no text was unknown to him. He went to many lamas to obtain the necessary [[Lung (Tibetan Buddhism)|lungs]] (oral transmissions), but he needed no study or teachings for any texts.
===Persecution and New translations===
[[Image:Text from dzogchentext The cuckoo of awareness.jpeg|right|thumb|Part of the Dzogchen text ''The cuckoo of awareness'', from [[Dunhuang]].]]
From this basis, [[Vajrayana]] was established in its entirety in Tibet. From the eighth until the eleventh century, this textual tradition (which was later identified as 'Nyingma') was the only form of Buddhism in Tibet. With the reign of King [[Langdarma]] (836&ndash;842), the brother of King Ralpachen, a time of political instability ensued which continued over the next 300 years, during which time Buddhism was persecuted and largely forced underground because the King saw it as a threat to the indigenous Bön tradition. Langdarma persecuted monks and nuns, and attempted to wipe out Buddhism. His efforts, however, were not successful. A few monks escaped to [[Amdo]] in the northeast of Tibet, where they preserved the lineage of monastic ordination.<ref>{{Cite web|title = The Nyingma Lineage|url = http://tergar.org/about/tergar-lineage/nyingma/|website = tergar.org|accessdate = 2016-01-06}}</ref>


===Teachers===
The period of the 9-10th centuries also saw the composition of a new class of texts, in Tibetan, which would later be classified as the [[Dzogchen]] "Mind series" ([[Semde]]). These texts promote the view that true nature of the mind is empty and luminous and seem to reject traditional forms of practice.<ref>Germano, David (2005), "Dzogchen", in Jones, Lindsay, Macmillan Encyclopedia of Religion. Vol.4: Dacian Riders – Esther, MacMillan Reference USA</ref> An emphasis on the Dzogchen textual tradition is a central feature of the Nyingma school.
Mipham was "a luminary of the nineteenth century [[Nyingma]] renaissance and [[Rime movement]] ecumenical movement, which started in the Kham region of eastern [[Tibet]]".<ref>Phuntsho (2005) p.13</ref> As such he received teachings from masters of all lineages [[Nyingma]] and [[Sarma (Tibetan Buddhism)|Sarma]] alike. His root gurus were [[Patrul Rinpoche|Dza Patrul Rinpoche]], from whom he received instruction on [[Shantideva]]'s ''[[Bodhicharyavatara]]'' and [[Dzogchen]] and the renowned master [[Jamyang Khyentse Wangpo]], from whom he received transmission of the orally transmitted or Kama and revealed or [[Terma (Buddhism)|Terma]] lineages, and many other teachings. His other teachers included [[Jamgon Kongtrul Lodro Thaye]]; Dzogchen Khenpo Padma Vajra; Lab Kyabgon Wangchen Gyerab Dorje; Jubon Jigme Dorje; Bumsar Geshe Ngawang Jungne and Ngor Ponlop Jamyang Loter Wangpo.<ref>Smith (2001) p.230</ref>


==Work and legacy==
From the eleventh century onward, there was an attempt to reintroduce Vajrayana Buddhism to Tibet. This saw new translation efforts which led to the foundation of new Vajrayana schools which are collectively known as the [[Sarma (Tibetan Buddhism)|Sarma]] "New translation" schools because they reject the old translations of the Nyingma canon. It was at that time that Nyingmapas began to see themselves as a distinct group and the term "Nyingma" came into usage to refer to those who continued to use the "Old" or "Ancient" translations. Nyingma writers such as Rongzom (ca. 11th century) and Nyangrel were instrumental in defending the old texts from the critiques of the Sarma translators and in establishing a foundation for the mythology and philosophy of the Nyingma tradition.<ref>Duckworth, Douglas; Mipam on Buddha-Nature, The Ground of the Nyingma Tradition, State University of New York Press, 2008, pg xviii.</ref>
As scholar Robet Mayer remarks, Mipham "completely revolutionised rNying ma pa scholasticism in the late 19th century, raising its status after many centuries as a comparative intellectual backwater, to arguably the most dynamic and expansive of philosophical traditions in all of Tibetan Buddhism, with an influence and impact far beyond the rNying ma pa themselves."<ref>Review by Robert Mayer of ''Mipham’s Dialectics and the Debates on Emptiness: To Be, Not to Be or Neither''. ''Buddhist Studies Review'' 23(2) 2006, 268</ref>


===Scope===
[[Rongzom Chokyi Zangpo]] was the most influential of the 11th century Nyingma authors, writing "extensive exoteric and esoteric commentaries."<ref>Germano, David (2002). "A Brief History of Nyingma Literature". THDL. Archived from the original on 2007-12-16. Retrieved 2008-01-15.</ref> He upheld the view that sutra teachings such as [[Madhyamaka]] were ultimately inferior to the teachings found in the [[Buddhist Tantras]] and [[Dzogchen]].<ref>Koppl, Heidi. Establishing Appearances as Divine. Snow Lion Publications 2008, chapter 4.</ref> Rongzom also wrote a commentary on the [[Guhyagarbha tantra]], which is the main tantra in the Nyingma tradition.<ref>Duckworth, Douglas; Mipam on Buddha-Nature, The Ground of the Nyingma Tradition, State University of New York Press, 2008, pg xix.</ref>
In the Introduction to his critical study of the ontological debates between Mipham and his [[Gelugpa]] opponents (''Mipham's Dialectics and the Debates on Emptiness'') Lopon Karma Phuntsho defines Mipham as a [[polymath]] and gives this assessment of the scope of Mipham's work:


{{quote|Mipham is perhaps the greatest polymath Tibet ever produced. His writings comprise works on a wide range of subjects, covering almost every science known to his milieu. In traditional terms he is a Mahāpaṇḍita who has mastered the ten sciences of arts and crafts ''(bzo)'', health science ''(gso ba)'', language ''(sgra)'', logico-epistemology ''(tshad-ma)'', soteriology ''(nang don)'', poetry (''snyan ngag)'', lexicology ''(mngon brjod)'', prosody ''(sdeb sbyor)'', dramaturgy ''(zlos gar)'', and astrology ''(dkar rtsis)''. It is due to the polymathic nature of his learning and his exceptional ingenuity that Mipham today ranks amongst the leading religious and spiritual celebrities of Tibet<ref>Phuntsho 2005 p. 13</ref> }}
The period of the new dissemination of Buddhism which saw the rise of the Sarma schools also saw the writing of new Nyingma Dzogchen texts with new doctrines and meditative practices, mainly the 'Space class' ([[Longde (Dzogchen)|longde]]) and the 'Instruction class' ([[Menngagde]]) (11th-14th century), particularly important were the [[seventeen tantras]].<ref>Germano, David (2005), "Dzogchen", in Jones, Lindsay, Macmillan Encyclopedia of Religion. Vol.4: Dacian Riders – Esther, MacMillan Reference USA</ref> To defend the legitimacy of these new texts against the criticism of the Sarma schools, the Nyingma school developed the tradition of the "[[Terma (religion)|Terma]]", which are said to be revealed treasure texts by ancient masters which had been hidden away and then discovered by [[tertons]] (treasure revealers).<ref name=germano /> The first tertons dating to the 11th entury were Sangyé Lama and Drapa Ngönshé.<ref>Powers, John; Introduction to Tibetan Buddhism, page 382</ref> Another important terton, Nyangrel Nyima Özer (1136-1204), was the principal architect of the Padmasambhava mythos, according to Janet Gyatso. Guru Chöwang (1212–70) was also influential in developing the myths of Padmasambhava.<ref name="thlib.org">{{cite journal|last1=Gyatso|first1=Janet|title=A Partial Genealogy of the Lifestory of Ye shes mtsho rgyal|journal=The Journal of the International Association of Tibetan Studies|date=August 2006|issue=2|url=http://www.thlib.org/collections/texts/jiats/#!jiats=/02/gyatsoj/}}</ref> Nyangrel and Chögi Wangchuk (1212–1270) are known as the “sun and moon” of tertons, and along with Rikdsin Gödem (1337–1409), are called the "three grand tertons".<ref>Powers, John; Introduction to Tibetan Buddhism, page 382</ref>


Mipham's works on both the exoteric or [[Sutrayana]] teachings and the esoteric or [[Vajrayana|Vajrayāna]] teachings have become core texts within the Nyingma tradition. These works now hold a central position in the curriculum of all Nyingma monasteries and monastic colleges — occupying a place of esteem similar to the works of [[Sakya Pandita]] and [[Gorampa]] in the [[Sakya|Sakya tradition]]; those of [[Tsongkhapa]] in the [[Gelug| Gelug tradition]] and of [[Pema Karpo|Kunkhyen Padma Karpo]] in the [[Drukpa Kagyu]]. Together with [[Rongzom Chokyi Zangpo|Rongzompa]] and [[Longchenpa]], Mipham is considered to be one of the three "omnscient" writers of the Nyingma tradition.
By this period we see the establishment of three major classes of Nyingma literature; those translated and transmitted without interruption from the beginning of the Buddhist dissemination are called "transmitted precepts" (''bka' ma''), the hidden "treasures" are called ''gter ma'' and lastly there are those collected works (''gsung 'bum'') of individual Tibetan authors.<ref name=germano />


===Commentaries on Buddhist Śāstra===
===Systematization and growth===
[[File:Kunkhyen Longchenpa.jpg|thumb|180px|right|Longchenpa, wall painting of [[Namdroling Monastery]].]]
[[Image:Nyingma Jigme Lingpa.jpg|right|thumb|180px|[[Jigme Lingpa]]]]
[[Longchenpa|Longchen Rabjampa, Drimé Özer]] (Longchenpa, 1308-1364, possibly 1369) is a central thinker and poet in Nyingma thought and Tibetan [[Buddhist philosophy]]. He is mainly known for his systematized integration and exposition of the major textual cycles such as the [[Menngagde]] in his various writings, which by his time had become central texts in the Nyingma tradition.<ref>Germano, David (2005), "Dzogchen", in Jones, Lindsay, Macmillan Encyclopedia of Religion. Vol.4: Dacian Riders – Esther, MacMillan Reference USA</ref> His main writings include the [[Seven Treasuries]] (''mdzod bdun''), the "Trilogy of Natural Freedom" (''rang grol skor gsum''), and the [[Trilogy of Natural Ease]] (''ngal gso skor gsum'').


Although Mipham wrote on a wide range of subjects, Prof. David Germano identifies the most influential aspect of Mipham's career in that he "was the single most important author in the efflorescence of Nyingma exoteric literature in the nineteenth and twentieth centuries. Grounding himself theoretically in the writings of [[Longchenpa]] and other great Nyingma authors, Mipham produced brilliant exegetical commentaries on the great Indian philosophical systems and texts with a [[Nyingma]] orientation.".<ref>Germano (2002)</ref>
The 14th and 15th centuries saw the work of many tertons such as Orgyen Lingpa (1323–1360),
[[Pema Lingpa]] (1346–1405), Sangye Lingpa (1340–1396) and Ratna Lingpa (1403–1479).<ref>Powers, John; Introduction to Tibetan Buddhism, page 382</ref> Another key figure was [[Karma Lingpa]] (1326–1386), who wrote down an important work called "Profound Dharma of Self-Liberation through the Intention of the Peaceful and Wrathful Ones" which includes the two texts of the ''[[Bardo Thodol|bar-do thos-grol]]'', the "Tibetan Book of the Dead".<ref>Fremantle, Francesca (2001), Luminous Emptiness: understanding the Tibetan Book of the dead, Boston, MA: Shambhala Publications, ISBN 1-57062-450-X</ref>


[[E. Gene Smith]] also judged that Mipham's greatest contribution was "in his brilliant and strikingly original commentaries on the Indian treatises."<ref name="Smith 2001 p. 231">Smith (2001) p. 231</ref> Prior to Mipham, Nyingmapa scholars "had seldom written detailed pedagogical commentaries on the ''śāstras'' of exoteric Buddhism."<ref name="Smith 2001 p. 231"/> Until his time the colleges or shedra associated with the great Nyingma monasteries of Kham, such as [[Dzogchen]], [[Shechen]], [[Kathog]], [[Palyul]] and [[Tarthang]] lacked their own [[exegetical]] commentaries on these exoteric Mahayana ''śāstras'', and students commonly studied [[Gelug]] commentaries on these fundamental texts. Grounding himself in the writings of [[Śāntarakṣita]], [[Rongzom Chokyi Zangpo]], and [[Longchenpa]], Mipham produced a whole array of brilliant exegetical commentaries on the great Indian philosophical systems and texts that clearly articulated a Nyingma orientation or view.
Lochen Dharmaśrī (1654–1717) wrote important commentaries on the [[Guhyagarbha tantra]] and his brother Terdak Lingpa (1646–1714) was the founder of the [[Mindrolling Monastery]] in 1670, one of the six major Nyingma monasteries.<ref>Duckworth, Douglas; Mipam on Buddha-Nature, The Ground of the Nyingma Tradition, State University of New York Press, 2008, pg xix.</ref>


The texts include his commentaries on the ''[[Mulamadhyamakakarika]]'' or ''Fundamental Stanzas on Wisdom'' by [[Nagarjuna]]; the ''Introduction to the Middle Way'' (Sanskrit: [[Madhyamakāvatāra]]) of [[Chandrakirti]]; the ''Quintessence of all Courses of Ultimate Wisdom'' (Jnanasarasamuccaya) of [[Aryadeva]]; commentaries on the major works of the Indian Buddhist logicians [[Dharmakirti]] and [[Dignaga]]; commentaries on the ''Five Treatises of Maitreya'' most notably, the ''[[Abhisamayalamkara]]''; commentaries on several works of [[Vasubandhu]] including the ''[[Abhidharmakosha]]''. Miphams commentary on the ninth chapter of [[Shantideva]]'s ''[[Bodhicaryavatara]], '' the ''Shertik Norbu Ketaka'' ({{bo|t=ཤེར་ཊཱིཀ་ནོར་བུ་ཀེ་ཏ་ཀ་|w=sher ṭīk nor bu ke ta ka}}),<ref>Kapstein, Matthew T. (2000). 'We Are All Gzhan stong pas: Reflections on ''The Reflexive Nature of Awareness: A Tibetan Madhyamaka Defence''. By Paul Williams.' ''Journal of Buddhist Ethics.'' Volume 7. {{ISSN|1076-9005}}. Source: [http://www.buddhistethics.org/7/kapstein001.pdf] (accessed: Sunday November 8, 2009)</ref> "threw Tibetan scholarly circles into several decades of heated controversy," but "it was not the only tempest Mipham's new expositions raised." His commentary on the ''[[Madhyamakalamkara]]'' of [[Śāntarakṣita]] was also considered highly controversial.
A later seminal figure in the development of the Nyingma system was [[Jigme Lingpa]] (1730-1798) "the greatest treasure finder of the eighteenth century"<ref name=germano /> , whose [[Longchen Nyingthig]] ("The Heart-essence of the Vast Expanse") is a systematization of the path which is one of the most widely used Nyingma [[Dzogchen]] teachings today.<ref>Buswell, Robert; Lopez, Donald S. Jr., eds. (2014), The Princeton Dictionary of Buddhism, Princeton University Press</ref>


===Guhyagarbha Tantra===
===Rime and the rise of scholasticism===
[[File:MiphamNew.jpg|thumb|180px|[[Jamgon Ju Mipham Gyatso]].]]
In 1848, the Nyingma monastic college of Dzogchen Shri Sengha (rdzogs chen srwi sengha), was founded in Kham by a charismatic teacher, Zhanphan Thaye (gzhan phan mtha' yas, 1800-), in association with the active participation of Do Kyentse (rndo mkhyen rtse). According to Georges Dreyfus, the Nyingma school had traditionally "relied on non-ordained tantric practitioners to transmit its teachings through authorized lineages."<ref name="Dreyfus, Georges 2006">"Where do Commentarial Schools come from? Reflections on the History of Tibetan Scholasticism" by Dreyfus, Georges. ''Journal of the International Association of Buddhist Studies'' Vol. 28, Nr 2 2006. pgs 273-297</ref> The foundation of this monastic school was a major shift in the Nyingma tradition, and is seen as a response to the growth of the [[Gelug]] school's hegemony which was based on a well organized system of monastic [[scholasticism]] and education.<ref name="Dreyfus, Georges 2006"></ref> The sort of study and learning in this monastery was mostly based on exegetical commentary, a contrast to the more debate based Gelug education. In this way, the Nyingma school revilatized itself and presented itself as a legitimate rival to the Gelug school.<ref name="Dreyfus, Georges 2006"/>


Mipham's commentary on the [[Guhyagarbha Tantra]] is entitled ''The Essence of Clear Light'' or ''Nucleus of Inner Radiance'' ({{bo|t=|w=od gsal snying po}})— it is based on Longchenpa's commentary,'' Dispelling Darkness in the Ten Directions'' {{bo|t=|w=gsang snying 'grel pa phyogs bcu mun sel}} which explains the Guhyagarbha from the Dzogchen point of view.
The 19th century also saw the rise of the non-sectarian '[[Rime]]' movement, led by [[Jamyang Khyentse Wangpo]] (1820-1892) and [[Jamgön Kongtrül]] (1813-1899) which sought to collect and print the teachings of the [[Sakya]], [[Kagyu]] and [[Nyingma]] schools in response to the hegemonic influence of the [[Gelug]] school.<ref>Dreyfus, Georges B.J. & Sara L. McClintock (eds). The Svatantrika-Prasangika Distinction: What Difference Does a Difference Make? Wisdom Publications, 2003, p. 320</ref>


===Kalacakra Tantra===
[[Jamgon Ju Mipham Gyatso]] (“Mipham the Great”, 1846-1912) was born into an aristocratic family in 1846 in Kham, a province of eastern Tibet. Mipham was a student of Rime scholars like Kongtrül. Mipham composed authoritative works on both the Sutra and Vajrayana teachings as understood in the Nyingma tradition, writing extensively on [[Dzogchen]] and [[Madhyamaka]]. According to Karma Phuntsho, Mipham's work "completely revolutionised rNying ma pa scholasticism in the late nineteenth century, raising its status after many centuries as a comparative intellectual backwater, to arguably the most dynamic and expansive of philosophical traditions in all of Tibetan Buddhism, with an influence and impact far beyond the rNying ma pa themselves."<ref>Review by Robert Mayer of ''Mipham’s Dialectics and the Debates on Emptiness: To Be, Not to Be or Neither''. ''Buddhist Studies Review'' 23(2) 2006, 268</ref>


Mipham showed particular interest in the [[Kalachakra]] and the kingdom of [[Shambhala]], and one of his last and most extensive of his esoteric works are his two volumes of commentary, [[Empowerment (Tibetan Buddhism)|initiation]] and [[sadhana]] related to the [[Kalachakra Tantra]], the esoteric teaching from [[Shambhala]]. Before he died in 1912, he said to his students that now he was going to [[Shambhala]].
Mipham's works have become the foundation of study for not only the Nyingma lineage, but the [[Kagyu]] lineage as well. They hold a central position in all Nyingma monasteries and monastic colleges.<ref>Duckworth, Douglas; Mipam on Buddha-Nature, The Ground of the Nyingma Tradition, State University of New York Press, 2008, pg xxvi.</ref>


===Dzogchen===
Following in the footsteps of Mipham, [[Khenpo Shenga]] was also an important figure in the revitalization of Nyingma monastic education by establishing the study of exoteric philosophy at Dzogchen Shri Sengha <ref name="Dreyfus, Georges 2006"/> through the use of [[Tibetan_Buddhist_canon#Five_traditional_topics_of_study|classic Indian texts]], which include the major works of [[Asanga]], [[Nagarjuna]] and [[Aryadeva]].<ref>Duckworth, Douglas; Mipam on Buddha-Nature, The Ground of the Nyingma Tradition, State University of New York Press, 2008, pg xxi.</ref> Khenpo Shenga composed commentaries on these key texts and scholastic textbooks. He focused on the study of these texts as a way to avoid sectarian disputes by appealing to classic Indian material.<ref>Duckworth, Douglas; Mipam on Buddha-Nature, The Ground of the Nyingma Tradition, State University of New York Press, 2008, pg xxi.</ref>
Mimicking the [[Sarma (Tibetan Buddhism)|Sarma]] schools, Mipham attempted to reconcile the view of tantra, including [[Dzogchen]], with sutric [[Madhyamaka]].<ref name="Koppl, Heidi 2008">Koppl, Heidi. ''Establishing Appearances as Divine.'' Snow Lion Publications 2008.</ref>


This was in departure with the Nyingma school which generally positioned the view of tantra as superior to the view of Madhyamaka.<ref name="Koppl, Heidi 2008"/>
The 19th century also saw the production of new Terma texts, particularly by [[Orgyen Chokgyur Lingpa]] (1829-1870), Péma Ösel Mongak Lingpa (1820–1892), and [[Dudjom Lingpa]] (1835–1904). Another important figure is [[Patrul Rinpoche]] (b. 1808), who wrote ''Words of my perfect teacher'', a key text on Nyingma preliminaries.


===Political ethos===
===Mipham and Gesar===
[[File:Picture of Dudjom Rinpoche Jikdral Yeshe Dorje.jpg|thumb|180px|right|[[Dudjom Jigdral Yeshe Dorje]], an influential Nyingma [[terton]] of the 20th century associated with the ''Dudjom Tersar'', a large modern Nyingma text cycle.]]
Historically, the Nyingma tradition is unique amongst the four schools in that its supporters never held political power, and therefore its practitioners were mostly removed from the political machinations of Tibet. Indeed, the Nyingma traditionally had no centralized authority or Nyingma-wide hierarchy. Only since the [[Tibetan diaspora]] following the Chinese annexure of Tibet have the Nyingma had a head of the Tradition and this seat was only invested at the polite request of the [[Dalai Lama]]. Even so, the Nyingma tradition is still politically decentralized and often decisions are made in an oligarchy or community of the senior sangha within a given jurisdiction or locale. Nyingmapa are also historically characterized and distinguished by decentralization and by their general wider political disinterest, with a lesser emphasis on monasticism relative to the other schools, with a correspondingly greater preponderance of [[ngagpa]]s, uncelibate householders and yogins.


Throughout his life, Mipham showed a particular interest in the legend of the warrior king [[Gesar of Ling]], a 12th-century figure whose epic is well-known and widely celebrated in eastern Tibet, and about whom Mipham wrote extensively.
There was never a single "head of the lineage" in the manner of either the [[Ganden Tripa]] or Dalai Lama of the [[Gelug]], the [[Karmapa]] of the [[Karma Kagyu]] or the [[Sakya Trizin]] of the [[Sakya]]. It was only recently in exile in India that this role was created at the request of the [[Central Tibetan Administration]] and it is largely administrative. Nevertheless, the lamas who have served in this role are among the most universally highly regarded. They are:


The Gesar practice, known as "The Swift Accomplishment of Enlightened Activity Through Invocation and Offering" ({{bo|w=gsol mchod phrin las myur 'grub}}) arose in the mind of Mipham as a gong-ter and was written down over the course of 3 years from the age of 31 to 34. This practice invokes Gesar and his retinue and requests him to assist practitioners.<ref>[http://www.rigpawiki.org/index.php?title=S%C3%B6llo_Chenmo Söllo Chenmo]</ref>
* '''[[Dudjom Jigdral Yeshe Dorje]]''' (c. 1904–1987), served from the 1960s until his death.
* '''[[Dilgo Khyentse]]''' (c. 1910–1991), served from 1987 until his death.
* '''[[Penor Rinpoche]]''' (1932–2009) served from 1991 until retirement in 2003.
* '''[[Mindrolling Trichen]]''' (c. 1930–2008), served from 2003 until his death.
* '''[[Trulshik Rinpoche]]''' (1923–2011), served from 2010 until his death on September 2, 2011. Selected after [[Chatral Rinpoche]] declined the position.<ref><sup>[http://www.mindrolling.com/news/100306_HeadofNyingma.cfm]</sup></ref>
* '''[[Taklung Tsetrul Rinpoche]]''' (1926-2015), served from 2012 until his death.


===Medicine===
==Distinguishing features of the Nyingma lineage==
Mipham's medical works continue to be highly regarded to this day.<ref>Smith (2001) p.231.</ref>


{{Expand section|date=August 2008}}
===Nine Yānas===
The doxography employed by the Nyingma tradition to categorize the whole of the Buddhist path is unique. Nyingmapas divide the Buddhist path into nine [[Yana (Buddhism)|yanas]], as follows:


===Astrology and divination===
'''The Sutra System'''
Mipham also wrote extensively about astrology which was, in his words, a "delightful game" that he mastered in his teens but later applied to more serious topics such as medicine; these two topics, with various texts on more or less related topics of divination, occupy perhaps 2,000 pages of his writing. An entire volume of Mipham's is devoted to Ju-thig or divination using knots, a method that might be termed "[[Bon]]" in origin, for want of a more accurate term; this may have been the legacy of his family, who were doctors for several generations. Throughout his writings there are many resources for divination, in addition to astrology, including several rituals for looking in mirrors (pra-mo), one using dice (mo), pulling different-length 'arrows' (Wylie: da dar) out of a quiver and so on, compelling a non-human "bird" to whisper future news in one's ear, and so on. In one short text he prescribes various methods of divination (all drawn, Mipham emphasizes, from Tantric scriptures and commentaries) that make use of unusual sources of augury such as: the vicariously overheard chatter of women; sudden appearance of various animals, especially birds; weather phenomena; the shape, size and color of flames in the agnihotra or fire puja; the quality of burning butter lamps, especially the size of the flame, the amount and shape of smoke that arises; and the size and shape of the carbon deposit on the wick.
*[[Śrāvakayāna]], the Vehicle of the Listeners or disciples.
*[[Pratyekabuddhayāna]] (Hinayana) the Vehicle of the Solitary Buddhas, the way of solitary meditation.
*Bodhisattvayāna ([[Mahayana]]) the Great or Causal Vehicle, the Vehicle of Enlightened Beings, is the way of those who seek or attain enlightenment for the sake or intention of liberating not just oneself, but all sentient beings from [[Saṃsāra]].
'''Outer/Lower/Exoteric Tantra'''
*[[Kriyā]] ({{bo|w=bya ba'i rgyud}}) Tantra of Action which involves ritual, mantra repetition and visualization.<ref name=":0">{{Cite book|title = An Introduction to Tibetan Buddhism |last = [[Sangharakshita]] |first = |publisher = |year = |isbn = |location = |pages = }}</ref>
*[[Charya tantra yana|Carya or Ubhaya]] ({{bo|w=u pa'i rgyud}} or ''spyod pa'i rgyud'') Tantra of Conduct — equal amounts of meditation and symbolic rituals.<ref name=":0" />
*[[Yogatantra]] ({{bo|w=rnal 'byor gyi rgyud}}) Tantra of Union
'''Inner/Higher/Esoteric Tantra'''
*[[Mahayoga]] ({{bo|w=chen po'i rnal 'byor}}) Great Yoga
*[[Anuyoga]] ({{bo|w=rjes su rnal 'byor}}) Subsequent Yoga — controlling breathing and energy (nervous and sexual).<ref name=":0" />
*Atiyoga ([[Dzogchen]]) ({{bo|w=lhag pa'i rnal 'byor}} or ''rdzogs chen'') Ultimate Yoga; The Great Perfection — often practised in monasteries kept specially for this purpose.<ref name=":0" />
In the later schools the inner tantric teachings are known as '' [[Anuttarayoga Tantra]]'', which corresponds to Mahayoga in the Nyingma system, while the [[Mahamudra]] teachings of the later schools are said to lead to similar results as the Dzogchen teachings. The first two of the nine vehicles are seen as Hinayana, the third as Mahayana and the remaining six as specifically Vajrayana.<ref name=":0" />


When some of his scholarly rivals thought it inappropriate for a monk to devote so much time to matters of future events, Mipham wrote a short essay explaining the purpose of divination, citing sources in the [[Sūtra|Sutras]] and [[Tantras]] where the utility and value of divination are explained.
[[Dudjom Jigdral Yeshe Dorje]] emphasized the eight lower vehicles are intellectually fabricated and contrived:
{{quote|The eight lower levels have intellectually fabricated and contrived that which is changeless solely due to fleeting thoughts that never experience what truly is. They apply antidotes to and reject that which is not to be rejected. They refer to as flawed that in which there is nothing to be purified, with a mind that desires purification. They have created division with respect to that which cannot be obtained by their hopes and fears that it can be obtained elsewhere. And they have obscured wisdom, which is naturally present, by their efforts in respect to that which is free from effort and free from needing to be accomplished. Therefore, they have had no chance to make contact with genuine, ultimate reality as it is (rnal ma'i de kho na nyid).<ref>Dudjom Rinpoche. ''Wisdom Nectar''. Snow Lion 2005.</ref>}}


===Philosophy and doctrinal tenets===
===Works on grammar and poetry===
Koppl notes that although later Nyingma authors such as [[Jamgon Ju Mipham Gyatso|Mipham]] attempted to harmonize the view of Dzogchen with [[Madhyamaka]], the earlier Nyingma author [[Rongzom Chokyi Zangpo]] did not:


===Other topics===
{{quote|Unlike Mipham, Rongzom did not attempt to harmonize the view of Mantra or Dzogchen with Madhyamaka.<ref name="Koppl, Heidi 2008">Koppl, Heidi. ''Establishing Appearances as Divine.'' Snow Lion Publications 2008, chapter 4.</ref>}}


==Students==
Rongzom held that the views of sutra such as Madhyamaka were inferior to that of tantra, as Koppl notes:
Mipham’s most important students were Dodrub Rinpoche, Terton Sogyal, the Fifth Dzogchen Rinpoche, Gemang Kyab Gon, Khenpo Padmavajra, Katog Situ Rinpoche, Sechen Rabjam, Gyaltsab Tulku, Palyul Gyaltrul, Karma Yangtrul, Palpung Situ Rinpoche, Ling Jetrung, [[Adzom Drukpa (1842-1924)]], Togdan Shakya Shri, Ngor Ponlob, and others. The great tulkus of Sechen, Dzogchen, Katog, Palyul, Palpung, Dege Gonchen, Repkong and others of all lineages, Sakya, Gelug, Kagyu, and Nyingma, all became his disciples.


==Emanations of Ju Mipham==
{{quote|By now we have seen that Rongzom regards the views of the Sutrayana as inferior to those of Mantra, and he underscores his commitment to the purity of all phenomena by criticizing the Madhyamaka objectification of the authentic relative truth.<ref name="Koppl, Heidi 2008"/>}}


According to one account shortly before he died, Mipham told his attendant:
==Scriptural Canon==
With the advent of the transmission of [[Sarma (Tibetan Buddhism)|Sarma]] traditions into Tibet, various proponents of the new systems cast aspersions on the Indic origins of much of the Nyingma esoteric corpus. Indic origin was an important component of perceived legitimacy at the time. As a result, much of the Nyingma esoteric corpus was excluded from the [[Tengyur]], a compilation of texts by [[Buton Rinchen Drub]] that became the established canon for the Sarma traditions. This means that while Nyingma accept the Tengyur scriptures they also include writings that other schools reject as not being authentic for having no Indic sources—though Sanskrit originals of some have been discovered in Nepal.<ref name=":0" />


{{quote|Nowadays, if you speak the truth, there is nobody to listen; if you speak lies everyone thinks it is true. I have never said this before: I am not an ordinary person; I am a bodhisattva who has taken rebirth through aspiration. The suffering experienced in this body is just the residue of karma; but from now on I will never again have to experience karmic obscuration. … Now, in this final age, the barbarians beyond the frontier are close to undermining the teaching. [So] there is no point whatsoever in my taking rebirth here…I have no reason to take birth in impure realms ever again.<ref>Petit, 1999 p.</ref> }}
The Nyingmapas organized their esoteric corpus, comprising mostly [[Mahayoga]], Atiyoga (Dzogchen) Mind class [[Semde]] and Space Class ([[Longde (Dzogchen)|Longde]]) texts, into an alternate collection, called the ''[[Nyingma Gyubum]]'' (the Hundred Thousand Tantras of the Ancient School, {{bo|w=rnying ma rgyud ‘bum}}).[http://www.rangjung.com/gl/Nyingma_Gyubum.htm] Generally, the Gyubum contains Kahma ({{bo|w=bka' ma}}) and very little terma ({{bo|w=gter ma}}). The third class of Atiyoga, the Secret Oral Instructions (Menngagde), are mostly terma texts.


This may be interpreted as a statement that his mindstream would have no further 'emanations' (Wylie: ''sprul pa'' ([[tulpa]]); ''sprul sku'' ([[tulku]])). Conversely, according to another account in which he mentions the [[mindstream]] in passing and prophesies the shortly before his death to his student [[Khenpo Kunphel]]:
Various editions of the Gyubum are extant, but one typical version is the thirty-six Tibetan-language folio volumes published by [[Dilgo Khyentse Rinpoche]] in New Delhi, 1974. It contains:


{{quote|Now I shall not remain long in this body. After my death, in a couple of years hence, war and darkness shall cover the earth, which will have its effect even on this isolated snow land of [[Tibet]]. In thirty years time, a mad (smyo) storm of hatred will grow like a fierce black thundercloud in the land of China, and in a further decade this evil shall spill over into Tibet itself, so that Lamas, scholars, disciples and yogis will come under terrible persecution. Due to the demon-king Pehar taking power in [[China]], darkness and terror ('bog) will come to our sacred land, with the result that violent death shall spread like a plague through every village. Then the three lords of materialism (gsum-gyi-kla-klos) and their cousins will seize power in Tibet, spreading war, famine and oppression. No one will be safe. Now, very soon, my mind-stream will be gathered up in the pure-land of [[Tushita|Tusita]], from whence many emanations [of myself] shall then come forth in future years. I shall not take [[Rebirth (Buddhism)|rebirth]] in Tibet. In twenty years, seek me in the northern lands of distant [[Uttarakuru]], and elsewhere, east, west, north and south. Fear not, we shall be re-united again, as father and son. Now go!<ref>[http://www.dharmafellowship.org/biographies/historicalsaints/mipham-namgyal.htm Dharma Fellowship: The Life of Mipham Jamyang Namgyal (1846–1912)<!-- Bot generated title -->]</ref>}}
* 10 volumes of Ati Yoga (Dzogchen)
* 3 volumes of Anu Yoga
* 6 volumes of the tantra Section of Mahayoga
* 13 volumes of the sadhana Section of Mahayoga
* 1 volume of protector tantras
* 3 volumes of catalogues and historical background


In the above account, shortly after the departure of Khenpo Kunphel he stated publicly, "Now, soon I shall depart. I shall not be reborn again in Tibet, therefore do not search for me. I have reason to go to [[Shambhala]] in the north."<ref>[http://www.dharmafellowship.org/biographies/historicalsaints/mipham-namgyal.htm Dharma Fellowship: The Life of Mipham Jamyang Namgyal (1846–1912)<!-- Bot generated title -->]</ref>
===Mahayoga===
{{Main|Mahayoga}}
There are 'eighteen great tantras' ({{bo|w=bshad pa dang cha mthun gyi rgyud tantra sde bco brgyad}}) at the heart of the 'Mahayoga' ({{bo|w=rnal 'byor chen po}}) tradition, grouped into 'five root tantras' ({{bo|w=rtsa ba sku gsung thugs yon tan phrin las kyi rgyud chen po lnga}}), 'five practice tantras' ({{bo|w=sgrub pa lag len du bstan pa rol pa' rgyud chen po lnga}}), and 'five activity tantras' ({{bo|w=spyod pa'i yan lag tu 'gro ba'i rgyud chen po lnga}}), and the 'two supplementary tantras' ({{bo|w=ma tshang kha bskong ba'i rgyud chen po gnyis}}). Together they are known as the ''Māyājāla''. The [[Guhyagarbha Tantra]] ({{bo|w=rDo rje sems dpa' sgyu 'phrul drwa ba gSang ba snying po}}) is the foremost of all of these and it abridges the content of the seventeen others.


Subsequently a number of emanations have been recognized.
===Dzogchen texts===
[[Dzogchen]] literature is usually divided into three categories, which more or less reflect the historical development of Dzogchen:
# [[Semde]] (Wylie: ''sems sde''; Skt: ''cittavarga''), the "Mind series"; this category contains the earliest (proto) Dzogchen teachings from the 9th century and later. It includes texts like the ''Cuckoo of awareness'' and the [[Kulayarāja Tantra|Kunjed Gyalpo]] (Sanskrit: ''Kulayarāja Tantra''; The Great Leveler) Tantra, the most significant of the 'mind' tantras.
#[[Longde (Dzogchen)|Longde]] (Wylie: ''klong sde''; Skt: ''abhyantaravarga''), the series of Space; dating from the 11th-14th centuries. These texts emphasize emptiness ([[shunyata]]) or spaciousness. The most important text in this division is "Samantabhadra’s Royal Tantra of All-Inclusive Vastness" (Sanskrit: Mahāvarntaprasaranirajatantranāma).<ref>Erik Pema Kunsang; Wellsprings of the Great Perfection. Rangjung Yeshe Publication Pg. 76</ref>
# [[Menngagde]] (Wylie: ''man ngag sde'', Skt: ''upadeshavarga''), the series of secret Oral Instructions, 11th-14th centuries. This division, including the important "[[Seventeen tantras]]", focuses on two major forms of practice, ''kadag trekchö'', "the cutting through of primordial purity", and ''lhündrub tögal'', "the direct crossing of spontaneous presence."<ref>Schmidt, Marcia Binder (Ed.) (2002). The Dzogchen Primer: Embracing The Spiritual Path According To The Great Perfection. London, Great Britain: Shambhala Publications, Inc. ISBN 1-57062-829-7 pg. 38)</ref>


According to E. Gene Smith "At least three rebirths were recognized in the decade following his death: 1) Zhe chen Mi pham (a grandnephew of Mi pham rgya mtsho); 2) Tshe dbang bdud 'dul (1915/16-42) the last prince of Sde dge; 3. Khyung po Mi pham, an incarnation recognized by Rdzong gsar Mkhyen brtse 'Jam dbyangs chos kyi blo gros."<ref>Smith 2001 p.272</ref>
==Practices==
[[File:Vajrakilaya (8557221604).jpg|thumb|Vajrakilaya]]
Like in other schools of Tibetan Buddhism, Nyingma teachers various forms of [[ngöndro]], or preliminary practices which help prepare the mind for later meditations. These include the cultivation of "[[bodhichitta]]", the "four thoughts that turn the mind", and [[Vajrasattva]] purification practice.


The next (third) Mipham in the line of the Dege Prince who died in 1942 was apparently born in Tibet in 1949 and recognised by Tengye Rinpoche of Lab i 1959 {{Citation needed|date=July 2008}} At that time he was enthroned and given responsibility for all monasteries previously held by the first and second incarnations. This third incarnation was also confirmed by [[Patrul Rinpoche]] who gave him relics of the previous incarnations and by Dilgo Khyentse Rinpoche, who he had recognized in a previous incarnation. This Mipham incarnate is the father of [[Thaye Dorje]], one of two candidates to be recognized as the 17th [[Karmapa]], and of 14th Sonam Tsemo Rinpoche, an important Gelug/Sakya tulku.<ref>Curren 2006: "Buddha's not smiling", Delhi: Motilal Banarsidass, 225.</ref>
Other forms of practice like [[Lojong]] and [[subtle body]] practices such as [[Trul khor]] are also taught in Nyingma.
In 1995, [[Ösel Rangdröl Mukpo]] (b. 1962), the eldest son of renowned dharma master [[Chogyam Trungpa]] Rinpoche and Ani Könchok Palden, was recognized as a reincarnation of Mipham Rinpoche<ref>{{cite web|url=http://www.mipham.com/biography.html |title=Archived copy |accessdate=2007-09-28 |deadurl=yes |archiveurl=https://web.archive.org/web/20070928004539/http://www.mipham.com/biography.html |archivedate=2007-09-28 |df= }}</ref> by [[Penor Rinpoche|HH Drubwang Padma Norbu Rinpoche]], at the time the head of the Nyingma lineage. He is now known as [[Sakyong Mipham Rinpoche]], and is the spiritual head of Shambhala International.<sup>[http://www.shambhala.org/teachers/sakyong-mipham.php]</sup>


==Alternate names==
===Yidam practice & protectors===
* Jamgon Ju Mipham Gyatso ''(ʼJam-mgon ʼJu Mi-pham rgya-mtsho)''
[[Deity Yoga]] is also a feature of Nyingma. The foremost deities ([[yidam]]) practiced by the Nyingma masters are [[Vajrakīla]] (Tib. ''Dorje Phurba'') and Vajra Heruka (also ''Vishuddha Heruka''; Tib. ''Yangdak Tratung'', {{bo|w=yang dag khrag 'thung}}), the third of the [[Heruka#Eight Herukas of the Nyingma Mahayoga|Eight Herukas]] who closely resembles Śrī Heruka of the [[Chakrasamvara]] tantra. The three principle protectors of the Nyingma lineage are said to be [[Ekajati|Ekajaṭī]] ({{bo|w=e ka dza ti}}), Rāhula ({{bo|w=gza' ra hu la}}) and Dorje Legpa ({{bo|w=rdo rje legs pa}}, Sanskrit: ''Vajrasādhu'').
* Jamgön Mipham ''(ʼJam-mgon Mi-pham)''
* Ju Mipham ''(ʼJu Mi-pham)''
* Mipham Gyatso ''(mi pham rgya mtsho)''
* Ju Mipham Namgyal Gyatso ''(ʼju mi pham rnam rgyal rgya mtsho)''
* Mipham Namgyal Gyatso ''(mi pham rnam rgyal rgya mtsho)''
* Jamgon Mipham Gyatso ''(ʼjam mgon mi pham rgya mtsho)''
* Mipham the Great ''(mi-pham chen-po)''
* Lama Mipham ''(bla-ma mi-pham)''
* Mipham Rinpoche ''(mi-pham rin-po-che)''


It should be noted that in contemporary scholarship, the nomenclature "Mi-pam" and "Mipam" has become an accepted alternative. Writers such as Hopkins and Duckworth have adopted this convention (see below).
===Dzogchen===
[[Dzogchen]] ("Great Perfection") is the central distinctive practice and view which is the focus of Nyingma and it is seen by this school as the supreme practice.<ref> Powers, John; Introduction to Tibetan Buddhism, page 383-384</ref> It is seen as the ultimate understanding of the nature of mind, which is known as [[rigpa]]. It is imparted by direct teacher to student [[pointing-out instruction]] which begins with an [[Empowerment (Vajrayana)|empowerment]] by the [[guru]]. Dzogchen seeks to understand the nature of mind without the [[subtle body]] practices and visualizations of other tantric forms, and Dzogchen tantras state that visualization practices are inferior to Dzogchen, which directly works with the nature of the mind itself.<ref> Powers, John; Introduction to Tibetan Buddhism, page 384</ref> A main feature of Dzogchen is the practice of “cutting through” (''khregs chod'') the everyday mind and its obscurations to reach the primordial nature of mind or [[rigpa]], which is essential purity (''ka dag'') and spontaneity (''lhun grub''), and is associated with emptiness (''[[shunyata]]''). The second form of Dzogchen practice is referred to as “direct approach” (''thod rgal'') and involves making an effort at recognizing spontaneity through the use of visions or appearances. This is said to be associated with skillful means (''[[upaya]]'')<ref> Powers, John; Introduction to Tibetan Buddhism, page 386-387</ref>

==Termas and tertons==
The appearance of ''terma'' ("hidden treasures") is of particular significance to the Nyingma tradition. Although there have been a few Kagyupa "[[terton]]s" (treasure revealers) and the practice is endemic to the [[Bönpo]] as well, the vast majority of Tibetan Buddhist tertons have been Nyingmapas. It is held that past masters, principally Padmasambhava, secreted objects and hid teachings for discovery by later tertons at appropriate and auspicious times such that the teaching would be beneficial. These teachings may be physically discovered, often in rocks and caves, or they may be "mind terma," appearing directly within the mindstream of the terton.

===Terma===
Padmasambhava and his main disciples hid hundreds of scriptures, ritual objects and relics in secret places to protect Buddhism during the time of decline under King Langdarma. These termas were later rediscovered and special terma lineages were established throughout Tibet. Out of this activity developed, especially within the Nyingma tradition, two ways of dharma transmission: the so-called "long" oral transmission from teacher to student in unbroken lineages and the "short" transmission of "hidden treasures". The foremost revealers of these termas were the five terton kings and the [[eight Lingpas]].

The terma tradition had antecedents in India; [[Nagarjuna]], for example, rediscovered the last part of the "[[Perfection of Wisdom|Prajnaparamita-Sutra]] in one hundred thousand verses" in the realm of the [[Nāga]]s, where it had been kept since the time of Buddha [[Gautama Buddha|Shakyamuni]].

===Tertons===

According to Nyingma tradition, tertons are often mindstream emanations of the 25 main disciples of Padmasambhava. A vast system of transmission lineages developed through the ages. Nyingma scriptures were updated when the time was appropriate. Terma teachings guided many Buddhist practitioners to realisation and enlightenment.

The rediscovering of terma began with the first terton, Sangye Lama (1000&ndash;1080). Tertons of outstanding importance were [[Nyangral Nyima Oser]] (1124&ndash;1192), [[Guru Chowang]] (1212&ndash;1270), [[Rigdzin Godem]] (1307&ndash;1408), [[Pema Lingpa]] (1450&ndash;1521), [[Migyur Dorje]] (1645&ndash;1667), [[Jamyang Khyentse Wangpo]] (1820&ndash;1892) and [[Orgyen Chokyur Lingpa]] (1829&ndash;1870). In the nineteenth century some of the most famous were the [[Khen Kong Chok Sum]] referring to [[Jamyang Khyentse]], [[Jamgon Kongtrul]] and [[Chokgyur Lingpa]].

===Rinchen Terdzod===
The [[Rinchen Terdzod]] ({{bo|t=རིན་ཆེན་གཏེར་མཛོད།|w=rin chen gter mdzod}}) is the most important collection of terma treasure to Nyingmapas today. This [https://s3.amazonaws.com/sakyong-foundation/Rinchen-Terdzo-Empowerment-List.pdf collection] is the assemblage of thousands of the most important terma texts from all across Tibet made by [[Jamgon Kongtrul Lodro Thaye]], at the behest of Jamyang Khyentse Wangpo in the nineteenth century.

==The Six Mother Monasteries==
[[Image:Mindroling1.jpg|right|thumb|240px|Mindrolling Monastery, Tibet]]

Nyingma tradition has held that there were "Six Mother Monasteries" out of which developed a large number of branch monasteries throughout Tibet, Bhutan and Nepal.

There have been slightly different formulations of the six. At one time they included [[Dorje Drak]], [[Mindrolling Monastery|Mindrolling]] and [[Palri Monastery|Palri]] monasteries in Upper Tibet and [[Katok Monastery|Katok]], [[Palyul]] and [[Dzogchen Monastery|Dzogchen]] monasteries in Lower Tibet.

After the decline of Palri and the flourishing of [[Shechen Monastery]], the Six Mother Monasteries were Dorje Drak and Mindrolling in the upper region, Shechen and Dzogchen in the center, and Kathok and Palyul in the lower part of Tibet. The last four monasteries are all located in Kham.<ref name=PDB>{{cite book|author1=Buswell|authorlink1=Robert E|editor1-last=Lopez|editor1-first=Donald S|title=Princeton Dictionary of Buddhism.|date=2013|publisher=Princeton University Press|location=Princeton, NJ|isbn=9780691157863}}</ref>


==Selected English Translations==
Also of great importance to the Nyingma lineage is [[Samye]], the first Tibetan monastery, which was founded by [[Śāntarakṣita]].
For an excellent guide to his works in English, see the Great Masters Series [http://blog.shambhala.com/2013/06/19/jamgon-mipham-rinpoche article] from Shambhala Publications
* Buddhist Philosophy in Theory and Practice: Summary of the Philosophical Systems as Detailed in the Yid-bzhin-mdzod (excerpts). Trans. [[Herbert V. Gunther|Herbert V. Guenther]]. Shambala Publications, Inc/Penguin, 1971/72
* Calm and Clear by Lama Mipham. Trans. [[Tarthang Tulku]]. Dharma 1973
* Golden Zephyr: Instructions from a [[Kalyāṇa-mittatā|Spiritual Friend]]. [[Nagarjuna]] and Lama Mipham. Trans. Leslie Kawamura. Dharma 1975
* Lama Mipham's commentary to Nagarjuna's Stanza's for a [[Śrāmaṇera|Novice Monk]]. Trans. Glenn H. Mullin and Lopsang Rabgay. LTWA 1978
* The Fish King's Power of Truth: A [[Jataka Tales|Jataka Tale]] Retold by Lama Mipham. Arranged by Tarthang Tulku. Dharma 1990
* Ways of Enlightenment: Buddhist Studies at Nyingma Institute, based on Mipham's mkhas 'jug. Compiled and edited by Dharma Publishing staff. Dharma 1993
* Gateway to Knowledge. Trans. [[Erik Pema Kunsang]]. Rangjung Yeshe 1997-2012
** Vol 1 (1997)
** Vol 2 (2002)
** Vol 3 (2002)
** Vol 4 (2012)
* Mipham's Beacon of Certainty: Illuminating the View of [[Dzogchen]], the Great Perfection. Trans. John Whitney Petit. Wisdom 1999
* Mo: The Tibetan Divination System. Translated by Jay Goldberg. Snow Lion 2000.
* [[Madhyamaka|Middle-way]] Meditation Instructions of Mipham Rinpoche. Trans. Thrangu Rinpoche. Namo Buddha 2001
* Introduction to the Middle Way: [[Candrakīrti|Chandrakirti]]'s Madhyamakavatara with Commentary by Jamgön Mipham. Trans. Padmakara Translation Group. Shambhala 2002
* Speech of Delight: Mipham's Commentary of [[Śāntarakṣita|Shantarakshita]]'s Ornament of the Middle Way. Trans. Thomas H. Doctor. Snow Lion 2004
* [[Maitreya-nātha|Maitreya]]'s Distinguishing [[Dharma#Buddhist phenomenology|Phenomena]] and [[Tathata|Pure Being]] with Commentary by Mipham. Trans. Jim Scott. Snow Lion 2004
* The Adornment Of The Middle Way. Trans. Padmakara Translation Group. Shantarakshita & Jamgon Mipham. Shambhala 2005
* Fundamental Mind: The Nyingma View of the Great Completeness by Mi-pam-gya-tso, comm. by Khetsun Sangpo Rinbochay. Trans. Jeffrey Hopkins. Snow Lion 2006
* Middle Beyond Extremes: Maitreya's Madhyantavibhaga with Commentaries by [[Khenpo Shenga]] and Ju Mipham. Trans. Dharmachakra Translation Committee. Snow Lion 2007
* Mipam on Buddha-Nature: The Ground of the Nyingma Tradition. Selected translations by Douglas S. Duckworth. SUNY 2008
* White Lotus: An Explanation of the Seven-line Prayer to Guru [[Padmasambhava]] by Jamgön Mipham. Trans. Padmakara Translation Group. Shambhala 2008
* Garland of Jewels: The Eight Great [[Bodhisattvas]]. Trans. Yeshe Gyamtso. KTD Publications 2008
* The Way of the Realized Old Dogs, Advice that Points out the Essence of Mind, called "A Lamp that Dispells the Darkness". Trans. Tony Duff. PKTC 2009
* The Method of Preserving the Face of [[Rigpa]], the Essence of Wisdom: An Aspect of Training in Thorough Cut. Trans. Tony Duff. PKTC 2009
* Luminous Essence: A Guide to the Guhyagarbha Tantra. Trans. Dharmachakra Translation Committee. Snow Lion 2009
* Essence of Clear Light: An Overview of the Secret Commentary "Thorough Dispelling of Darkness throughout the Ten Directions". Trans. Light of Berotsana. Snow Lion 2010.
* Unending Auspiciousness: The [[Mahāyāna sūtras|Sutra]] of the Recollection of the Noble [[Three Jewels]], with Commentaries by Ju Mipham, [[Taranatha]] and the Author. Trans. Tony Duff. PKTC 2010
* Jamgon Mipham: His Life and Teachings. Selected translations by Douglas S. Duckworth. Shambhala 2011
* Ornament of the Great Vehicle Sutras: Maitreya's Mahayanasutralamkara with Commentaries by Khenpo Shenga and Ju Mipham. Trans. Dharmachakra Translation Committee. Snow Lion 2014
* The Just King: The Tibetan Buddhist Classic on Leading an Ethical Life. Translated by Jose Cabezon. Shambhala 2017.
* The Wisdom Chapter: Jamgön Mipham's Commentary on the Ninth Chapter of The Way of the Bodhisattva. Translated by The Padmakara Translation Group. Shambhala, 2017.


===Translations available online===
==Recent and contemporary lineage teachers==
*[http://www.lotsawahouse.org/tibetan-masters/mipham/ Lotsawa House - Mipham Rinpoche Series] - Translations of several texts by Mipham Rinpoche.
{{Unreferenced section|date=April 2015}}
*[https://buddha-nature.com/translations-list/#JuMiphamRinpoche The Sugatagarbha Translation Group - texts by Ju Mipham Rinpoché]
Recent and contemporary Nyingma teachers include [[Trulshik Rinpoche]], [[Chatral Sangye Dorje]], [[Taklung Tsetrul Rinpoche]], [[Thinley Norbu]], [[Tulku Urgyen Rinpoche]], [[Namkhai Norbu]], [[Chagdud Tulku Rinpoche]], [[Dzigar Kongtrul Rinpoche]], [[Lama Gonpo Tseten]], [[Tarthang Tulku]], [[Sogyal Rinpoche]], [[Palden Sherab]], [[Khenpo Sherab Sangpo]], [[Khentrul Lodro Thaye Rinpoche]], [[Chamtrul Rinpoche]], [[Khandro Rinpoche]], [[Chökyi Nyima Rinpoche]], [[Dzogchen Ponlop Rinpoche]], [[Togdan Rinpoche]].


==See also==
==See also==
*[[Mo (divination)]]
{{Col-begin}}
{{Col-break}}
;Organizations
*[[Rigpa organization|Rigpa]]
{{Col-break}}
;Teachings
*[[Chokling Tersar]]
*[[Longchen Nyingthig]]
*[[Nam Cho]]
{{Col-break}}
;Traditions
*[[Ngagpa]]
{{col-end}}


==Notes==
==Notes==
{{Reflist|2}}
<references />


==References==
==Sources==
*{{Citation
*Dudjom Rinpoche, Jikdrel Yeshe Dorje. ''The Nyingma School of Tibetan Buddhism: its Fundamentals and History''. Two Volumes. 1991. Translated and edited by Gyurme Dorje with Matthew Kapstein. Wisdom Publications, Boston. ISBN 0-86171-087-8
| last =Dudjom
*Dargyay, Eva M. (author) & Wayman, Alex (editor)(1998). ''The Rise of Esoteric Buddhism in Tibet''. Second revised edition, reprint.Delhi, India: Motilal Banarsidass Publishers Pvt Ltd. Buddhist Tradition Series Vol.32. ISBN 81-208-1579-3 (paper)
| first = Jikdrel Yeshe Dorje
| author-link =Dudjom Rinpoche
| last2 = Dorje
| first2 = Gyurme
| author2-link = Gyurme Dorje
| title = The Nyingma School of Tibetan Buddhism, Its Fundamentals and History
| place = Boston
| publisher = Wisdom Publications
| year = 2005
| volume =
| edition = 2
| url =
| doi =
| id =
| isbn =0-86171-199-8}}
* {{cite web
| last = Germano
| first = David
| authorlink = David Germano
| coauthors =
| title = A Brief History of Nyingma Literature
| work =
| publisher = [[Tibetan and Himalayan Digital Library|THDL]]
| year = 2002
| url = http://www.thdl.org/collections/literature/nyingma.html
| doi =
| accessdate = 2008-08-27 |archiveurl = https://web.archive.org/web/20080605231301/http://www.thdl.org/collections/literature/nyingma.html <!-- Bot retrieved archive --> |archivedate = 2008-06-05}}
*{{cite journal
| last = Goodman
| first = Steven
| authorlink =
| coauthors =
| title = Mi-pham rgya mtsho: An Account of His life, the Printing of His Works, and the Structure of His Treatise entitled mKhas pa'i tshul la 'jug pa'i sgo
| journal = Windhorse
| volume =
| issue = I
| pages =
| publisher =
| location =
| year = 1981
| url =
| doi =
| id =
| accessdate = }}
*{{cite book
| last = Pettit
| first = John Whitney
| authorlink =
| coauthors =
| title = Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection
| publisher = Wisdom Publications
| year = 1999
| location = Boston
| pages =
| url =
| doi =
| id =
| isbn = 0-86171-157-2}}
*{{cite book
| last = Phuntsho
| first = Karma
| authorlink =
| coauthors =
| title = Mipham's Dialectics and Debates on Emptiness: To Be, Not to Be or Neither.
| series = Routledge Critical Studies in Buddhism
| publisher = RoutledgeCurzon
| year = 2005
| location = London
| pages =
| url =
| doi =
| id =
| isbn = 0-415-35252-5}}
*{{Citation
| last = Phuntsho
| first = Karma
| author-link =
| editor-last = Prats
| editor-first = Ramon N.
| contribution = Ju Mi pham rNam rgyal rGya mtsho: His Position in the Tibetan Religious Hierarchy and a Synoptic Survey of His Contributions
| contribution-url =
| title = The Pandita and the Siddha: Tibetan Studies in Honour of E. Gene Smith
| year = 2007
| pages =
| place = New Delhi
| publisher = Amnye Machen Institute
| url =
| doi =
| id =
| isbn= 81-86227-37-7}}
*{{cite book
| last = Smith
| first = E. Gene
| authorlink = E. Gene Smith
| coauthors =
| title = Among Tibetan Texts: History & Literature of the Himalayan Plateau
| publisher = Wisdom Publications
| year = 2001
| location = Somerville MA
| pages =
| url =
| doi =
| id =
| isbn = 0-86171-179-3}}
* {{cite web
| last =
| first =
| authorlink =
| author = Dharma Fellowship of HH the Gyalwa Karmapa
| title = The Life of Mipham Jamyang Namgyal (1846–1912)
| work =
| publisher = Dharma Fellowship of HH the Gyalwa Karmapa
| date =
| url = http://www.dharmafellowship.org/biographies/historicalsaints/mipham-namgyal.htm
| doi =
| accessdate = 2008-08-27}}

===Primary sources===
*"Sherdrel Ketaka" The commentary of 9 Chapter of Bodhisattavacharya (shes rab le'u'i tshig don go sla bar rnam par bshad pa nor bu ke ta ka) [http://www.dharmadownload.net/pages/english/Texts/texts_0047.htm] (accessed: Sunday November 8, 2009)
*[http://www.lotsawahouse.org/bo/tibetan-masters/mipham/sword-of-wisdom Mipham's ''don rnam nges shes rab ral gri''], [http://www.lotsawahouse.org/tibetan-masters/mipham/sword-of-wisdom The Sword of Prajna (DRG) & the translation of this text in English is also freely available from Lotsawa House]
*[http://www.dharmadownload.net/pages/english/Texts/texts_0005.htm Root text of "Umajen" or "Madhyamakalamkara" by Shanta Rakshita. Commentary ("Jamyang Gyepai Zhalung") by Mipham Rinpoche.]


==Further reading==
==Further reading==
;Studies of Mipham's thought
'''Introduction'''
* Phuntsho, Karma. ''Mipham's Dialectics and Debates on Emptiness: To Be, Not to Be or Neither''. (Routledge Critical Studies in Buddhism series).London: RoutledgeCurzon (2005) ISBN 0-415-35252-5
*Jamyang Khyentse Rinpoche. ''The Opening of the Dharma''. [[Library of Tibetan Works and Archives]], Dharamsala 1974
*{{cite book
*[[Keith Dowman]]. ''Skydancer - The Secret Life and Songs of the Lady Yeshe Tsogyal''. Snow Lion Publ., Ithaca-New York 1996, ISBN 1-55939-065-4
| last = Duckworth
*Ngawang Zangpo. ''Guru Rinpoché - His Life and Times''. Snow Lion Publications, Ithaca-New York 2002, ISBN 1-55939-174-X
| first = Douglas
* [[Sogyal Rinpoche]]. ''[[The Tibetan Book of Living and Dying]]'', ISBN 0-06-250834-2
| authorlink = Douglas Duckworth
'''Dzogchen'''
| coauthors =
*Dudjom Lingpa. ''Buddhahood Without Meditation, A Visionary Account known as Refining Apparent Phenomena''. Padma Publishing, Junction City 1994, ISBN 1-881847-07-1
| title = Mipam on Buddha-Nature: The Ground of the Nyingma Tradition
*{{cite book|last1=Gyatso|first1=Janet|title=Apparitions of the Self, the Secret Autobiographies of a Tibetan Visionary|date=1999|publisher=New Jersey: Princeton University Press|location=New Jersey|isbn=0-691-01110-9|url=https://books.google.com/books/about/Apparitions_of_the_Self.html?id=lmqSoNsRSx8C|}}
| publisher = SUNY Press
*Longchen Rabjam. ''A Treasure Trove of Scriptural Transmission, a Commentary on The Precious Treasury of the Basic Space of Phenomena''. Padma Publishing, Junction City 2001, ISBN 1-881847-30-6
| year = 2008
*Longchen Ragjam. ''The Practice of Dzogchen''. Snow Lion Publications, Ithaca-New York 1996, ISBN 1-55939-054-9
| location = Albany NY
*Longchen Rabjam. ''The Precious Treasury of the Basic Space of Phenomena''. Padma Publishing, Junction City 2001, ISBN 1-881847-32-2
| pages =
*Longchen Rabjam. ''The Precious Treasury of the Way of Abiding''. Padma Publishing, Junction City 1998, ISBN 1-881847-09-8
| url =
*Longchenpa. ''You Are the Eyes of the World''. Snow Lion Publications, Ithaca-New York 2000, ISBN 1-55939-140-5
| doi =
*Manjushrimitra. ''Primordial Experience, An Introduction to Dzogchen Meditation''. Shambhala Publications, Boston & London 2001, ISBN 1-57062-898-X
| id =
*Nudan Dorje, James Low. ''Being Right Here - A Dzogchen Treasure Text of Nuden Dorje entitled The Mirror of Clear Meaning''. Snow Lion Publications, Ithaca-New York 2004, ISBN 1-55939-208-8
| isbn = 978-0-7914-7521-8}}
*Padmasambhava. ''Advice from the Lotus-Born''. Rangjung Yeshe Publications, Hong-Kong 1994, ISBN 962-7341-20-7
*{{cite book
*Padmasambhava. ''Natural Liberation - Padmasambhava's Teachings on the Six Bardos''. Wisdom Publications, Boston 1998, ISBN 0-86171-131-9
| last = Duckworth
*[[John Myrdhin Reynolds|Reynolds, John Myrdhin]]. ''The Golden Letters''. Snow Lion Publications, Ithaca New York 1996, ISBN 1-55939-050-6
| first = Douglas
*[[John Myrdhin Reynolds|Reynolds, John Myrdhin]], ''Self-Liberation through seeing with naked awareness''. Snow Lion Publications, Ithaca-New York 2000, ISBN 1-55939-144-8
| authorlink = Douglas Duckworth
| coauthors =
| title = Jamgön Mipam: His Life and Teachings
| publisher = Shambhala Publications
| year = 2011
| location = Boston MA
| pages =
| url =
| doi =
| id =
| isbn = 1590306694}}
* *{{cite web
| last = Duckworth
| first = Douglas
| authorlink = Douglas Duckworth
| year = 2014
| title = Non-Representational Language in Mipam’s Re-presentation of Other-Emptiness
|url= https://www.academia.edu/4058669/Non-Representational_Language_in_Mipams_Re-presentation_of_Other-Emptiness}}


==External links==
==External links==
*[http://openlibrary.org/a/OL5386220A/%27Jam-mgon-%27Ju-Mi-pham-rgya-mtsho 'Jam-mgon 'Ju Mi-pham rgya-mtsho] - Open Library
* [http://www.kathok.org.sg/lineage_1.htm Kathok Nyingma Tradition of Tibetan Buddhism]
*[http://www.rigpawiki.org/index.php?title=Mipham_Rinpoche Mipham Rinpoche] - Rigpa Wiki
* [http://www.palyul.org Palyul Nyingma Tradition of Tibetan Buddhism]
*[http://www.rigpawiki.org/index.php?title=Mipham_Rinpoche_Timeline Mipham Rinpoche Timeline]
* [http://www.nyingmatrust.org/ Nyingma Trust] headed by Tarthang Tulku
*[http://rywiki.tsadra.org/index.php/Mipham Mipham Rinpoche] - [[Rangjung Yeshe Wiki]]
* [http://www.nyingmainstitute.org/ Nyingma Institute] headed by Tharthang Tulku, with centres in Berkeley, Amsterdam and Rio de Janeiro
*[http://www.zangthal.co.uk/ Zangthal] Translations of Tibetan texts into English.
*[http://www.tbrc.org/kb/tbrc-detail.xq?RID=P252 TBRC P252] mi pham rgya mtsho at [[Tibetan Buddhist Resource Center|TBRC]]
*[https://www.google.com/books?id=-IfPeuDr8gwC&pg=PA19&source=gbs_toc_r&cad=0_0&sig=ACfU3U0rpeDDpLoiWUgezWbaEPBoBHSPgg#PPA19,M1 The Life and Works of Mipham Rinpoche] - from Petit, John Whitney. ''Mipham's Beacon of Certainty: Illuminating the View of Dzochen, the Great Perfection''. Boston: Wisdom Publications (1999). ISBN 0-86171-157-2 p.&nbsp;19-39
*[http://www.padmasambhava.org/ Padmasambhava Buddhist Center] Headed by Kenchen Palden Sherab and Khenpo Tsewang Dongyal with centers around the world and Padma Samye Ling Retreat Center and Monastery in Sidney Center, New York.
*[http://www.lotsawahouse.org/tibetan-masters/mipham/ Lotsawa House - Translations of several texts by Mipham Rinpoche]
*[http://www.bodhicittasangha.org/] Bodhicitta Sangha - a Minnesota-based dharma center
*[http://www.dharmafellowship.org/biographies/historicalsaints/mipham-namgyal.htm The Life of Mipham Jamyang Namgyal (1846–1912)]
* [http://www.lekshey.org Thubten Lekshey Ling] - Nyingma Dharma Center in India
*[http://www.library.gov.bt/outlines/JuMipham.html Table of Contents for the 27 volumes of the Collected Works of Mipham] - in Tibetan
* [http://www.khordong.net Khordong] - Byangter and Khordong sangha of the tradition from [[Chimé Rigdzin]] (also known as CR Lama, 1922-2002) with centres and groups in India, Poland, German, France, England
*[http://www.amnyitrulchung.org/monastery/ Ju Mohar Monastery] - Mipham Rinpoche's monastery, where he accomplished Manjushri whilst on retreat

*[https://buddha-nature.com/translations-list/#JuMiphamRinpoche The Sugatagarbha Translation Group - texts by Ju Mipham Rinpoché]
{{TibetanBuddhism}}
{{Buddhism topics}}
{{Tibet topics}}


{{Authority control}}
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{{DEFAULTSORT:Gyatso, Jamgon Ju Mipham}}
[[Category:Nyingma| ]]
[[Category:Schools of Tibetan Buddhism]]
[[Category:1912 deaths]]
[[Category:1846 births]]

[[Category:19th-century Lamas]]
[[fi:Nyingmapa]]
[[Category:19th-century Tibetan people]]
[[Category:20th-century Tibetan people]]
[[Category:Buddhist philosophers]]
[[Category:Lamas from Tibet]]
[[Category:Nyingma Lamas]]
[[Category:Rinpoches]]
[[Category:Shentong]]
[[Category:Tibetan philosophers]]

Revision as of 00:07, 20 April 2017

Part of a series on
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History and overview
Mipham Gyamtso ("Invincible Ocean" or "Unconquerable Ocean")
Born1846
Kham, Tibet
Died1912
Notable workBeacon of Certainty
Commentary on Śāntarakṣita’s Ornament of the Middle Way
Trilogy of Innate Mind
Lion’s Roar: Exposition of Buddha-Nature
SchoolNyingma
Main interests
Buddhist philosophy, Madhyamaka, Dzogchen, Pramana
Notable ideas
His two models of the two truths doctrine, Fourfold pramana (valid cognition), Unity of purity and equality.
Javierfv1212/sandbox
Tibetan name
Tibetan བྱམས་མགོན་འཇུ་མི་ཕམ་རྣམ་རྒྱལ་རྒྱ་མཚོ་
Transcriptions
Wylie'jam mgon 'ju mi pham rnam rgyal rgya mtsho
THLJu Mipam Namgyel Gyamtso
Lhasa IPA[d̠ʑàmɡøn tɕù mìpʰam námcɛː(l) càmtsʰo]
Chinese name
Traditional Chinese米龐仁波切
Simplified Chinese米庞仁波切
Transcriptions
Standard Mandarin
Hanyu PinyinMǐpáng Rénbōqiē

Jamgön Ju Mipham, or Mipham Jamyang Namgyal Gyamtso (1846–1912) (also known as "Mipham the Great") was a master of the Nyingma lineage of Tibetan Buddhism and one of the leading figures in the Ri-me (non-sectarian) movement in Tibet.

Derivation of name

"Ju" ("holding") was Mipham's family name as his paternal clan is said to have originated as clear light deities who came to the human world holding a rope. "Jamgön" (Skt. Maitreya) indicate that he was considered to be an emanation of the bodhisattva Maitreya. his maternal uncle, Minister-Lama Drupchok Pema Tarjay, named him Mipham Gyamtso ("Invincible Ocean" or "Unconquerable Ocean").[2] In Tibetan literature, the word "mi-pham" is the standard translation of the Sanskrit "ajita", meaning "unconquered",[3] which is a common epithet of the celestial bodhisattva Maitreya.[4]

Biography

Early life

Mipham the Great was born to an aristocratic family in 1846 in the Derge Principality of Kham or Eastern Tibet. He was recognized as an exceptional child from a young age, memorizing texts as early as age six. By the age of ten he had already composed many texts. At twelve, he entered the monastery as an ordinary monk of the Ogmin Urgyen Mindrolling lineage at a branch monastery of the great Nyingma seat Shechen.

When he was fifteen or sixteen, after studying the very difficult Mindrolling system of chanting for only a few days and praying to Manjushri, he is said to have completely mastered it. In an 18-month retreat he accomplished the form of Manjushri known as 'Lion of Philosophers' (Tibetan: smra ba'i seng ge), using a liturgy composed by the fifteenth Karmapa, Khakhyab Dorje. He made many medicinal pills blessed with Manjushri's mantra, and many miraculous signs were said to have been manifest. After this, it was said that he could accomplish any sutra or tantra without any effort, and no text was unknown to him. He went to many lamas to obtain the necessary lungs (oral transmissions), but he needed no study or teachings for any texts.

Teachers

Mipham was "a luminary of the nineteenth century Nyingma renaissance and Rime movement ecumenical movement, which started in the Kham region of eastern Tibet".[5] As such he received teachings from masters of all lineages Nyingma and Sarma alike. His root gurus were Dza Patrul Rinpoche, from whom he received instruction on Shantideva's Bodhicharyavatara and Dzogchen and the renowned master Jamyang Khyentse Wangpo, from whom he received transmission of the orally transmitted or Kama and revealed or Terma lineages, and many other teachings. His other teachers included Jamgon Kongtrul Lodro Thaye; Dzogchen Khenpo Padma Vajra; Lab Kyabgon Wangchen Gyerab Dorje; Jubon Jigme Dorje; Bumsar Geshe Ngawang Jungne and Ngor Ponlop Jamyang Loter Wangpo.[6]

Work and legacy

As scholar Robet Mayer remarks, Mipham "completely revolutionised rNying ma pa scholasticism in the late 19th century, raising its status after many centuries as a comparative intellectual backwater, to arguably the most dynamic and expansive of philosophical traditions in all of Tibetan Buddhism, with an influence and impact far beyond the rNying ma pa themselves."[7]

Scope

In the Introduction to his critical study of the ontological debates between Mipham and his Gelugpa opponents (Mipham's Dialectics and the Debates on Emptiness) Lopon Karma Phuntsho defines Mipham as a polymath and gives this assessment of the scope of Mipham's work:

Mipham is perhaps the greatest polymath Tibet ever produced. His writings comprise works on a wide range of subjects, covering almost every science known to his milieu. In traditional terms he is a Mahāpaṇḍita who has mastered the ten sciences of arts and crafts (bzo), health science (gso ba), language (sgra), logico-epistemology (tshad-ma), soteriology (nang don), poetry (snyan ngag), lexicology (mngon brjod), prosody (sdeb sbyor), dramaturgy (zlos gar), and astrology (dkar rtsis). It is due to the polymathic nature of his learning and his exceptional ingenuity that Mipham today ranks amongst the leading religious and spiritual celebrities of Tibet[8]

Mipham's works on both the exoteric or Sutrayana teachings and the esoteric or Vajrayāna teachings have become core texts within the Nyingma tradition. These works now hold a central position in the curriculum of all Nyingma monasteries and monastic colleges — occupying a place of esteem similar to the works of Sakya Pandita and Gorampa in the Sakya tradition; those of Tsongkhapa in the Gelug tradition and of Kunkhyen Padma Karpo in the Drukpa Kagyu. Together with Rongzompa and Longchenpa, Mipham is considered to be one of the three "omnscient" writers of the Nyingma tradition.

Commentaries on Buddhist Śāstra

Although Mipham wrote on a wide range of subjects, Prof. David Germano identifies the most influential aspect of Mipham's career in that he "was the single most important author in the efflorescence of Nyingma exoteric literature in the nineteenth and twentieth centuries. Grounding himself theoretically in the writings of Longchenpa and other great Nyingma authors, Mipham produced brilliant exegetical commentaries on the great Indian philosophical systems and texts with a Nyingma orientation.".[9]

E. Gene Smith also judged that Mipham's greatest contribution was "in his brilliant and strikingly original commentaries on the Indian treatises."[10] Prior to Mipham, Nyingmapa scholars "had seldom written detailed pedagogical commentaries on the śāstras of exoteric Buddhism."[10] Until his time the colleges or shedra associated with the great Nyingma monasteries of Kham, such as Dzogchen, Shechen, Kathog, Palyul and Tarthang lacked their own exegetical commentaries on these exoteric Mahayana śāstras, and students commonly studied Gelug commentaries on these fundamental texts. Grounding himself in the writings of Śāntarakṣita, Rongzom Chokyi Zangpo, and Longchenpa, Mipham produced a whole array of brilliant exegetical commentaries on the great Indian philosophical systems and texts that clearly articulated a Nyingma orientation or view.

The texts include his commentaries on the Mulamadhyamakakarika or Fundamental Stanzas on Wisdom by Nagarjuna; the Introduction to the Middle Way (Sanskrit: Madhyamakāvatāra) of Chandrakirti; the Quintessence of all Courses of Ultimate Wisdom (Jnanasarasamuccaya) of Aryadeva; commentaries on the major works of the Indian Buddhist logicians Dharmakirti and Dignaga; commentaries on the Five Treatises of Maitreya most notably, the Abhisamayalamkara; commentaries on several works of Vasubandhu including the Abhidharmakosha. Miphams commentary on the ninth chapter of Shantideva's Bodhicaryavatara, the Shertik Norbu Ketaka (Tibetan: ཤེར་ཊཱིཀ་ནོར་བུ་ཀེ་ཏ་ཀ་, Wylie: sher ṭīk nor bu ke ta ka),[11] "threw Tibetan scholarly circles into several decades of heated controversy," but "it was not the only tempest Mipham's new expositions raised." His commentary on the Madhyamakalamkara of Śāntarakṣita was also considered highly controversial.

Guhyagarbha Tantra

Mipham's commentary on the Guhyagarbha Tantra is entitled The Essence of Clear Light or Nucleus of Inner Radiance (Wylie: od gsal snying po)— it is based on Longchenpa's commentary, Dispelling Darkness in the Ten Directions Wylie: gsang snying 'grel pa phyogs bcu mun sel which explains the Guhyagarbha from the Dzogchen point of view.

Kalacakra Tantra

Mipham showed particular interest in the Kalachakra and the kingdom of Shambhala, and one of his last and most extensive of his esoteric works are his two volumes of commentary, initiation and sadhana related to the Kalachakra Tantra, the esoteric teaching from Shambhala. Before he died in 1912, he said to his students that now he was going to Shambhala.

Dzogchen

Mimicking the Sarma schools, Mipham attempted to reconcile the view of tantra, including Dzogchen, with sutric Madhyamaka.[12]

This was in departure with the Nyingma school which generally positioned the view of tantra as superior to the view of Madhyamaka.[12]

Mipham and Gesar

Throughout his life, Mipham showed a particular interest in the legend of the warrior king Gesar of Ling, a 12th-century figure whose epic is well-known and widely celebrated in eastern Tibet, and about whom Mipham wrote extensively.

The Gesar practice, known as "The Swift Accomplishment of Enlightened Activity Through Invocation and Offering" (Wylie: gsol mchod phrin las myur 'grub) arose in the mind of Mipham as a gong-ter and was written down over the course of 3 years from the age of 31 to 34. This practice invokes Gesar and his retinue and requests him to assist practitioners.[13]

Medicine

Mipham's medical works continue to be highly regarded to this day.[14]

Astrology and divination

Mipham also wrote extensively about astrology which was, in his words, a "delightful game" that he mastered in his teens but later applied to more serious topics such as medicine; these two topics, with various texts on more or less related topics of divination, occupy perhaps 2,000 pages of his writing. An entire volume of Mipham's is devoted to Ju-thig or divination using knots, a method that might be termed "Bon" in origin, for want of a more accurate term; this may have been the legacy of his family, who were doctors for several generations. Throughout his writings there are many resources for divination, in addition to astrology, including several rituals for looking in mirrors (pra-mo), one using dice (mo), pulling different-length 'arrows' (Wylie: da dar) out of a quiver and so on, compelling a non-human "bird" to whisper future news in one's ear, and so on. In one short text he prescribes various methods of divination (all drawn, Mipham emphasizes, from Tantric scriptures and commentaries) that make use of unusual sources of augury such as: the vicariously overheard chatter of women; sudden appearance of various animals, especially birds; weather phenomena; the shape, size and color of flames in the agnihotra or fire puja; the quality of burning butter lamps, especially the size of the flame, the amount and shape of smoke that arises; and the size and shape of the carbon deposit on the wick.

When some of his scholarly rivals thought it inappropriate for a monk to devote so much time to matters of future events, Mipham wrote a short essay explaining the purpose of divination, citing sources in the Sutras and Tantras where the utility and value of divination are explained.

Works on grammar and poetry

Other topics

Students

Mipham’s most important students were Dodrub Rinpoche, Terton Sogyal, the Fifth Dzogchen Rinpoche, Gemang Kyab Gon, Khenpo Padmavajra, Katog Situ Rinpoche, Sechen Rabjam, Gyaltsab Tulku, Palyul Gyaltrul, Karma Yangtrul, Palpung Situ Rinpoche, Ling Jetrung, Adzom Drukpa (1842-1924), Togdan Shakya Shri, Ngor Ponlob, and others. The great tulkus of Sechen, Dzogchen, Katog, Palyul, Palpung, Dege Gonchen, Repkong and others of all lineages, Sakya, Gelug, Kagyu, and Nyingma, all became his disciples.

Emanations of Ju Mipham

According to one account shortly before he died, Mipham told his attendant:

Nowadays, if you speak the truth, there is nobody to listen; if you speak lies everyone thinks it is true. I have never said this before: I am not an ordinary person; I am a bodhisattva who has taken rebirth through aspiration. The suffering experienced in this body is just the residue of karma; but from now on I will never again have to experience karmic obscuration. … Now, in this final age, the barbarians beyond the frontier are close to undermining the teaching. [So] there is no point whatsoever in my taking rebirth here…I have no reason to take birth in impure realms ever again.[15]

This may be interpreted as a statement that his mindstream would have no further 'emanations' (Wylie: sprul pa (tulpa); sprul sku (tulku)). Conversely, according to another account in which he mentions the mindstream in passing and prophesies the shortly before his death to his student Khenpo Kunphel:

Now I shall not remain long in this body. After my death, in a couple of years hence, war and darkness shall cover the earth, which will have its effect even on this isolated snow land of Tibet. In thirty years time, a mad (smyo) storm of hatred will grow like a fierce black thundercloud in the land of China, and in a further decade this evil shall spill over into Tibet itself, so that Lamas, scholars, disciples and yogis will come under terrible persecution. Due to the demon-king Pehar taking power in China, darkness and terror ('bog) will come to our sacred land, with the result that violent death shall spread like a plague through every village. Then the three lords of materialism (gsum-gyi-kla-klos) and their cousins will seize power in Tibet, spreading war, famine and oppression. No one will be safe. Now, very soon, my mind-stream will be gathered up in the pure-land of Tusita, from whence many emanations [of myself] shall then come forth in future years. I shall not take rebirth in Tibet. In twenty years, seek me in the northern lands of distant Uttarakuru, and elsewhere, east, west, north and south. Fear not, we shall be re-united again, as father and son. Now go![16]

In the above account, shortly after the departure of Khenpo Kunphel he stated publicly, "Now, soon I shall depart. I shall not be reborn again in Tibet, therefore do not search for me. I have reason to go to Shambhala in the north."[17]

Subsequently a number of emanations have been recognized.

According to E. Gene Smith "At least three rebirths were recognized in the decade following his death: 1) Zhe chen Mi pham (a grandnephew of Mi pham rgya mtsho); 2) Tshe dbang bdud 'dul (1915/16-42) the last prince of Sde dge; 3. Khyung po Mi pham, an incarnation recognized by Rdzong gsar Mkhyen brtse 'Jam dbyangs chos kyi blo gros."[18]

The next (third) Mipham in the line of the Dege Prince who died in 1942 was apparently born in Tibet in 1949 and recognised by Tengye Rinpoche of Lab i 1959 [citation needed] At that time he was enthroned and given responsibility for all monasteries previously held by the first and second incarnations. This third incarnation was also confirmed by Patrul Rinpoche who gave him relics of the previous incarnations and by Dilgo Khyentse Rinpoche, who he had recognized in a previous incarnation. This Mipham incarnate is the father of Thaye Dorje, one of two candidates to be recognized as the 17th Karmapa, and of 14th Sonam Tsemo Rinpoche, an important Gelug/Sakya tulku.[19]

In 1995, Ösel Rangdröl Mukpo (b. 1962), the eldest son of renowned dharma master Chogyam Trungpa Rinpoche and Ani Könchok Palden, was recognized as a reincarnation of Mipham Rinpoche[20] by HH Drubwang Padma Norbu Rinpoche, at the time the head of the Nyingma lineage. He is now known as Sakyong Mipham Rinpoche, and is the spiritual head of Shambhala International.[2]

Alternate names

  • Jamgon Ju Mipham Gyatso (ʼJam-mgon ʼJu Mi-pham rgya-mtsho)
  • Jamgön Mipham (ʼJam-mgon Mi-pham)
  • Ju Mipham (ʼJu Mi-pham)
  • Mipham Gyatso (mi pham rgya mtsho)
  • Ju Mipham Namgyal Gyatso (ʼju mi pham rnam rgyal rgya mtsho)
  • Mipham Namgyal Gyatso (mi pham rnam rgyal rgya mtsho)
  • Jamgon Mipham Gyatso (ʼjam mgon mi pham rgya mtsho)
  • Mipham the Great (mi-pham chen-po)
  • Lama Mipham (bla-ma mi-pham)
  • Mipham Rinpoche (mi-pham rin-po-che)

It should be noted that in contemporary scholarship, the nomenclature "Mi-pam" and "Mipam" has become an accepted alternative. Writers such as Hopkins and Duckworth have adopted this convention (see below).

Selected English Translations

For an excellent guide to his works in English, see the Great Masters Series article from Shambhala Publications

  • Buddhist Philosophy in Theory and Practice: Summary of the Philosophical Systems as Detailed in the Yid-bzhin-mdzod (excerpts). Trans. Herbert V. Guenther. Shambala Publications, Inc/Penguin, 1971/72
  • Calm and Clear by Lama Mipham. Trans. Tarthang Tulku. Dharma 1973
  • Golden Zephyr: Instructions from a Spiritual Friend. Nagarjuna and Lama Mipham. Trans. Leslie Kawamura. Dharma 1975
  • Lama Mipham's commentary to Nagarjuna's Stanza's for a Novice Monk. Trans. Glenn H. Mullin and Lopsang Rabgay. LTWA 1978
  • The Fish King's Power of Truth: A Jataka Tale Retold by Lama Mipham. Arranged by Tarthang Tulku. Dharma 1990
  • Ways of Enlightenment: Buddhist Studies at Nyingma Institute, based on Mipham's mkhas 'jug. Compiled and edited by Dharma Publishing staff. Dharma 1993
  • Gateway to Knowledge. Trans. Erik Pema Kunsang. Rangjung Yeshe 1997-2012
    • Vol 1 (1997)
    • Vol 2 (2002)
    • Vol 3 (2002)
    • Vol 4 (2012)
  • Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection. Trans. John Whitney Petit. Wisdom 1999
  • Mo: The Tibetan Divination System. Translated by Jay Goldberg. Snow Lion 2000.
  • Middle-way Meditation Instructions of Mipham Rinpoche. Trans. Thrangu Rinpoche. Namo Buddha 2001
  • Introduction to the Middle Way: Chandrakirti's Madhyamakavatara with Commentary by Jamgön Mipham. Trans. Padmakara Translation Group. Shambhala 2002
  • Speech of Delight: Mipham's Commentary of Shantarakshita's Ornament of the Middle Way. Trans. Thomas H. Doctor. Snow Lion 2004
  • Maitreya's Distinguishing Phenomena and Pure Being with Commentary by Mipham. Trans. Jim Scott. Snow Lion 2004
  • The Adornment Of The Middle Way. Trans. Padmakara Translation Group. Shantarakshita & Jamgon Mipham. Shambhala 2005
  • Fundamental Mind: The Nyingma View of the Great Completeness by Mi-pam-gya-tso, comm. by Khetsun Sangpo Rinbochay. Trans. Jeffrey Hopkins. Snow Lion 2006
  • Middle Beyond Extremes: Maitreya's Madhyantavibhaga with Commentaries by Khenpo Shenga and Ju Mipham. Trans. Dharmachakra Translation Committee. Snow Lion 2007
  • Mipam on Buddha-Nature: The Ground of the Nyingma Tradition. Selected translations by Douglas S. Duckworth. SUNY 2008
  • White Lotus: An Explanation of the Seven-line Prayer to Guru Padmasambhava by Jamgön Mipham. Trans. Padmakara Translation Group. Shambhala 2008
  • Garland of Jewels: The Eight Great Bodhisattvas. Trans. Yeshe Gyamtso. KTD Publications 2008
  • The Way of the Realized Old Dogs, Advice that Points out the Essence of Mind, called "A Lamp that Dispells the Darkness". Trans. Tony Duff. PKTC 2009
  • The Method of Preserving the Face of Rigpa, the Essence of Wisdom: An Aspect of Training in Thorough Cut. Trans. Tony Duff. PKTC 2009
  • Luminous Essence: A Guide to the Guhyagarbha Tantra. Trans. Dharmachakra Translation Committee. Snow Lion 2009
  • Essence of Clear Light: An Overview of the Secret Commentary "Thorough Dispelling of Darkness throughout the Ten Directions". Trans. Light of Berotsana. Snow Lion 2010.
  • Unending Auspiciousness: The Sutra of the Recollection of the Noble Three Jewels, with Commentaries by Ju Mipham, Taranatha and the Author. Trans. Tony Duff. PKTC 2010
  • Jamgon Mipham: His Life and Teachings. Selected translations by Douglas S. Duckworth. Shambhala 2011
  • Ornament of the Great Vehicle Sutras: Maitreya's Mahayanasutralamkara with Commentaries by Khenpo Shenga and Ju Mipham. Trans. Dharmachakra Translation Committee. Snow Lion 2014
  • The Just King: The Tibetan Buddhist Classic on Leading an Ethical Life. Translated by Jose Cabezon. Shambhala 2017.
  • The Wisdom Chapter: Jamgön Mipham's Commentary on the Ninth Chapter of The Way of the Bodhisattva. Translated by The Padmakara Translation Group. Shambhala, 2017.

Translations available online

See also

Notes

  1. ^ Duckworth (2011), page 46
  2. ^ Pettit 1999 p.24
  3. ^ http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html
  4. ^ http://www.thlib.org/reference/dictionaries/tibetan-dictionary/translate.php
  5. ^ Phuntsho (2005) p.13
  6. ^ Smith (2001) p.230
  7. ^ Review by Robert Mayer of Mipham’s Dialectics and the Debates on Emptiness: To Be, Not to Be or Neither. Buddhist Studies Review 23(2) 2006, 268
  8. ^ Phuntsho 2005 p. 13
  9. ^ Germano (2002)
  10. ^ a b Smith (2001) p. 231
  11. ^ Kapstein, Matthew T. (2000). 'We Are All Gzhan stong pas: Reflections on The Reflexive Nature of Awareness: A Tibetan Madhyamaka Defence. By Paul Williams.' Journal of Buddhist Ethics. Volume 7. ISSN 1076-9005. Source: [1] (accessed: Sunday November 8, 2009)
  12. ^ a b Koppl, Heidi. Establishing Appearances as Divine. Snow Lion Publications 2008.
  13. ^ Söllo Chenmo
  14. ^ Smith (2001) p.231.
  15. ^ Petit, 1999 p.
  16. ^ Dharma Fellowship: The Life of Mipham Jamyang Namgyal (1846–1912)
  17. ^ Dharma Fellowship: The Life of Mipham Jamyang Namgyal (1846–1912)
  18. ^ Smith 2001 p.272
  19. ^ Curren 2006: "Buddha's not smiling", Delhi: Motilal Banarsidass, 225.
  20. ^ "Archived copy". Archived from the original on 2007-09-28. Retrieved 2007-09-28. {{cite web}}: Unknown parameter |deadurl= ignored (|url-status= suggested) (help)CS1 maint: archived copy as title (link)

Sources

  • Dudjom, Jikdrel Yeshe Dorje; Dorje, Gyurme (2005), The Nyingma School of Tibetan Buddhism, Its Fundamentals and History (2 ed.), Boston: Wisdom Publications, ISBN 0-86171-199-8
  • Germano, David (2002). "A Brief History of Nyingma Literature". THDL. Archived from the original on 2008-06-05. Retrieved 2008-08-27. {{cite web}}: Cite has empty unknown parameter: |coauthors= (help)
  • Goodman, Steven (1981). "Mi-pham rgya mtsho: An Account of His life, the Printing of His Works, and the Structure of His Treatise entitled mKhas pa'i tshul la 'jug pa'i sgo". Windhorse (I). {{cite journal}}: Cite has empty unknown parameter: |coauthors= (help)
  • Pettit, John Whitney (1999). Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection. Boston: Wisdom Publications. ISBN 0-86171-157-2. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
  • Phuntsho, Karma (2005). Mipham's Dialectics and Debates on Emptiness: To Be, Not to Be or Neither. Routledge Critical Studies in Buddhism. London: RoutledgeCurzon. ISBN 0-415-35252-5. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
  • Phuntsho, Karma (2007), "Ju Mi pham rNam rgyal rGya mtsho: His Position in the Tibetan Religious Hierarchy and a Synoptic Survey of His Contributions", in Prats, Ramon N. (ed.), The Pandita and the Siddha: Tibetan Studies in Honour of E. Gene Smith, New Delhi: Amnye Machen Institute, ISBN 81-86227-37-7
  • Smith, E. Gene (2001). Among Tibetan Texts: History & Literature of the Himalayan Plateau. Somerville MA: Wisdom Publications. ISBN 0-86171-179-3. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
  • Dharma Fellowship of HH the Gyalwa Karmapa. "The Life of Mipham Jamyang Namgyal (1846–1912)". Dharma Fellowship of HH the Gyalwa Karmapa. Retrieved 2008-08-27.

Primary sources

Further reading

Studies of Mipham's thought
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