The Nyingma Tradition of Tibetan Buddhism
Padmasambhava
There are four major schools of Tibetan Buddhism (in order of historical appearance):
Nyingma (founded in 760 a.d.)
Kagyu (founded in the early 11th century)
Sakya (founded in 1073 a.d.)
Gelug (founded in 1409 a.d.)
(Besides these four major schools, there is also an important movement in Tibetan Buddhism known as the “Rime movement” (pronounced ree-mey, emphasis on the first syllable). “Rime” means “no sides” or “non-sectarian.” This is an effort beginning in the late 19th century by teachers of all of the Tibetan schools except the Gelug. The Rime movement formed partly in reaction to sectarianism that arose with the domination of the Gelug views and politics in Tibet, where other schools felt their unique character and style was threatened. In an effort to preserve the comparatively smaller traditions, the Rime movement was founded on the ancient Buddhist idea that it is wrong to ignorantly criticize other traditions or religions. This movement gathers and incorporates teachings from all of the Buddhist schools and the major non-Buddhist Tibetan tradition (called Bon), and Rime practitioners follow multiple lineages and practices. Rime is not an effort to unite the various schools, rather an effort to recognize and appreciate their differences, and their unique and valuable contributions.)
The word “Nyingma” means “ancient,” referring to the school’s characteristic of being the oldest among them. Often called the “old school” or “school of the ancient translations,” this school began in the eighth century with the first translations of Buddhist teachings from Sanskrit into Tibetan.
King Trisong Detsen
In the 8th century, the king of Tibet was named Trisong Detsen. He was one of the closest students of a Buddhist guru named Padmasambhava. Around the year 760 King Trisong Detsen invited his teacher, Padmasambhava, and Padmasambhava’s teacher, the renown Indian guru Shantarakshita, who was abbot of the great Buddhist Nalanda University in India to both come to Tibet to introduce Buddhism to his people. The king ordered the translation of all Buddhist teachings from Sanskrit into Tibetan. Shantarakshita and his student Padmasambhava worked with 108 translators and 25 of Padmasambhava’s closest students to create a Tibetan script and grammar so that the Tibetan language could adequately convey the subtleties and precision of the extensive Buddhist teachings. They used this creation for the monumental task of translating the great volume of Buddhist teachings from Sanskrit, which they undertook for many years. With the translation of Tantric teachings (mystical and magical teachings of the Buddha) supervised mainly by Padmasambhava, and the Sutra teachings (oral teachings of the Buddha) by Shantarakshita, these two also founded Tibet’s first Buddhist monastery, Samye, which became the main center for Buddhist teaching in Tibet for the next 300 years.
Shantarakshita
These events formed the basis of Tantric Buddhism in Tibet and until the 11th century, this was the only tradition of Buddhism in Tibet. But with the succession to King Langdarma (836–842) political instability arose over those 300 years following the work of Padmasambhava and Shantarakshita. During this time Buddhism was persecuted and largely forced underground in Tibet. When, in the 11th century the persecution abated, new schools of Buddhism began to rise in Tibet (including the Kagyu, Sakya, and much later, the Gelug, mentioned above). When this began to happen, members of the existing school began to see themselves as a distinct group, identifying themselves as followers of the “ancient” or “Nyingma” tradition.
The four major schools of Tibetan Buddhism differ in size, political ethos, emphasized practices, and of course, lineage. Unlike the other three major schools, supporters of the Nyingma tradition never held political power in Tibet, remaining at a distance from Tibetan political concerns. Traditionally, the Nyingma had no centralized authority, becoming a force to recon with precisely because it did not have one. It is only since the Chinese invasion of Tibet that the Dalai Lama politely requested that the Nyingma followers recognize someone to represent them. Regardless, the Nyingma tradition remains politically decentralized. Decisions are often made by a community of the senior practitioners within a given locale. Nyingma followers are historically distinguished from other schools of Buddhism by a general political disinterest, with less emphasis on monasticism and being a monk, and more emphasis on the spiritual work of householders who are not celibate.
While the other three major schools have traditionally recognized spiritual and political heads:
- The Dalai Lama of the Gelug school (the newest school, having the largest population)
- The Karmapa of the Kagyu school
- The Sakya Trizin of the Sakya school
the Nyingma school has only recognized such spiritual and political representatives since the 1960s after the invasion by the Chinese in 1950:
- Dudjom Rinpoche (c. 1904–1987), served from the 1960s until his death.
- Dilgo Khyentse Rinpoche (c. 1910–1991), served from 1987 until his death.
- Penor (Pema Norbu) Rinpoche (1932-2009) served from 1991 until retirement in 2003.
- Mindroling Trichen Rinpoche (c. 1930–2008), served from 2003 until his death.
- Trulshik Rinpoche (1923-), served from 2010-present. Selected after Chatral Rinpoche declined the position.
Palyul Monastery
There were six major monasteries upholding the Nyingma tradition in Tibet. Among them was the Palyul Monastery, established in 1665 in eastern Tibet. A lineage of Nyingma teachers arose from this monastery, known as the Palyul Lineage. Like other schools of Tibetan Buddhism, the Palyul Lineage of the Nyingma tradition is sustained by teachers and centres around the world. The recognized head of the Palyul tradition is currently His Holiness Karma Kuchen, who succeeded his teacher, His Holiness Penor Rinpoche.
Like all schools of Tibetan Buddhism, the Nyingma school recognizes those who make significant and precious contributions to the teachings of the Buddha. Among those recognized by the Nyingma school are:
Longchenpa (1308-1363)
Longchenpa
The most famous of all great scholars and tantric Masters of the Nyingma lineage, besides Padmasambhava himself, is Longchenpa (Longchen Rabjam). Along with Rongzom Pandita and Jigme Lingpa, Longchenpa is known as one of the “omniscient ones,” a rare title recognizing the infallibility of their wisdom, knowledge and accomplishment in the teachings of the Buddha. Longchenpa wrote many commentaries on the whole body of Nyingma teachings. He is especially known for his presentation of Dzogchen, which is the most precious and highly regarded practice in the Nyingma school. One of his most notable contributions was the systematization of the teaching and induction into the practice of Dzogchen.
Jigme Lingpa
Jigme Lingpa (1730-1798) and the Longchen Nyingthig
Jigme Lingpa condensed Longchenpa’s systematization of Dzogchen into a series of specific practices and teachings called the Longchen Nyingthig, or “Heart Essence of the Vast Expanse”. This condensation became the foundation of the main Dzogchen teachings in the contemporary period, in both the Nyingma tradition and in the Rime (non-sectarian) movement.