Namkhai Nyingpo

Namkha'i Nyingpo (Tibetan: ནམ་མཁའི་སྙིང་པོ , 8th/9th century) is counted amongst the principal "twenty-five disciples" (Wylie: rje 'bang nyer lnga ) of Padmasambhava. Namkha'i Nyingpo was a realized practitioner of Śāntarakṣita’s tradition of Sutrayana "gradualist" Mahayana Buddhism as well as simultaneously being one of the most accomplished Tibetan practitioners of the East Mountain Teaching of Chan Buddhism, which transmits the "subitist" tradition of Mahayana Buddhism.

In addition, Namkha'i Nyingpo was also a realized master of Dzogchen as well as a Master of the Tantric path (Tantrayana), specifically, the three Outer Tantra yana and the Inner Tantra yana according to the Nyingma school of Tibetan Buddhism.[1]

Nomenclature, orthography and etymology

Namkha'i Nyingpo's name may be rendered in English from the Tibetan as "essence of space", "matrix of the sky", "womb of space" and its Sanskrit form is Ākāśagarbha.

Biography

Namkhai Nyingpo was born in Lower Nyal. Namkhai Nyingpo was one of the first indigenous Tibetans to take tantric buddhist ordination. This ordination and empowerment took place at Samye and was conducted by Śāntarakṣita. Namkhai Nyingpo was one of the select five that Trisong Detsen commissioned to undergo pilgrimage to India with the charge of securing sacred texts, principally tantras, at the behest of Padmasambhava. Namkhai Nyingpo was faithful to his quest and fulfilled his charge and faced his fear. The other four were: Drugu Epaksha, Lang Pelgyi Senge, Singharaja and Dre Gyelwai Lodro, all of whom failed to honour their duty, sacred charge or dharma out of fear. Namkhai Nyingpo was an accomplished siddha who wielded the phurba, an esoteric ritual and magical tool for working with energy and principally the manifestation or activity of energy.

Dargyay (1977, 1998: p. 33) discusses the particular generation stage cycle of the 'Eight Pronouncements' (Wylie: bka'-brgyad) that Namkhai Nyingpo was 'empowered' (Wylie: dbangs-bskur) to practice by Padmasambhava, and through the 'sadhana' (Wylie: sgrub-sde) of which he realised siddhi:

Nam-mkha'-snying-po practised the cycle Yang-dag-thugs-kyi-snying-thig, and as a sign of successful meditation he rode on a beam of the sun.[2]

Works

References

  1. Capriles, Elias (2004). Clear discrimination of views pointing at the definitive meaning the four philosophical schools of the Sutrayana traditionally taught in Tibet with reference to the Dzogchen teachings. Source: (accessed: Monday October 12, 2009), p.5
  2. Dargyay, Eva M. (author) & Wayman, Alex (editor)(1977, 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.33
  3. Lopez 2013, p. 124.
  4. nam mkha'i snying po (1983). Mother of Knowledge: The Enlightenment of Ye-shes Mtsho-Rgyal. Dharma Publishing. ISBN 978-0-913546-90-1.

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See also

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