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[[File:Padampa Sanggye.jpg|thumb|Pha Dampa Sangye|alt=|280x280px]]
{{Tibetan Buddhism}}
{{Buddhism| terse=1}}
'''Dampa Sangye''' ({{bo|w=dam pa sangs rgyas}} "Excellent [[Buddhahood]]", d.1117, also called "Father Excellent Buddhahood", {{bo|w=pha dam pa sangs rgyas}}<ref>[http://www.tbrc.org/kb/tbrc-detail.xq;jsessionid=7F2701A988FD9D124D2483D420FD56DD?RID=P1243&wylie=n tbrc.org: pha dam pa sangs rgyas]</ref>) was a [[Buddhism|Buddhist]] [[mahasiddha]] of the [[India]]n [[Tantra]] movement who transmitted many teachings based on both [[Sutrayana]] and Tantrayana to Buddhist practitioners in Tibet in the late 11th century. He travelled to [[Tibet]] more than five times. On his third trip from India to Tibet he met [[Machig Labdrön]]. Dampa Sangye appears in many of the [[lineage (Buddhism)|lineage]]s of [[Chöd]] and so in Tibet he is known as the Father of Chod, however perhaps his best known teaching is "the Pacification" ({{bo|t=ཞི་བྱེད།|w=zhi byed|s=Zhijé}}). This teaching became an element of the [[Mahamudra]] [[Chöd]] lineages founded by [[Machig Labdrön]].

His Tibetan name translates into [[Sanskrit]] as ''Buddha Paramapitā'' "Buddha Excellent Father". He often was identified by the descriptive name ''Nakpopa'', "Black One".<ref>{{cite book|last1=Huntington|first1=John C. |last2=Bangdel|first2=Dina|title=The Circle of Bliss: Buddhist Meditational Art|url=https://books.google.com/books?id=l3KmWbcq5foC&pg=PA153|year=2003|publisher=Serindia Publications, Inc.|isbn=978-1-932476-01-9|page=153}}</ref>

==History==
Some texts report that [[Padmasambhava]] was reborn as Dampa Sangye during the life of Machig Labdrön.<ref>[Women of Wisdom, Extract :MACHIG LAPDRON] "In the ''Life of Yeshe Tsogyel,''1 Padmasambhava predicted that Yeshe Tsogyel would be reborn as Machig Lapdron; her consort, [[Atsara Sale]], would become Topabhadra, Machig’s husband; her assistant and consort to Padma Sambhava, Tashi Khyidren, would be reborn as Machig’s only daughter, and so on. All of the important figures in Tsogyeshayeni e legall’s life were to be reborn in the life of Machig Lapdron, including Padmasambhava himself, who would become Phadampa Sangye." by [[Tsultrim Allione]]</ref>

Another text says:{{quote|Padampa Sangye (known in India as Paramabuddha) was from southern India, and traveled widely in India, Tibet and China, until his death around 1117 AD. It is widely believed that Padampa Sangye was a mindstream 'emanation' ([[tulku]]) of the 8th century monk [[Kamalaśīla]], one of the early teachers of the [[Dharma]] in Tibet. He spent much time teaching in the Tingri valley, located between Tibet and [[Nepal]], where he founded a monastery.,.<ref>[Reviews]</ref><ref>["Deshalb ließ er sich in Tingri nieder und gründete dort ein Kloster."]</ref>}}

''Drum khar Nagpopa'': Khampa yogi who meditated in [[dark retreat]] for 18 years was -according to [[Keith Dowman]]- considered to have been the twelfth of Dudjom/Jiktrel Yeshe Dorje's seventeen previous incarnations.<ref>[Lineage Dudjom Rimpoche] Websites of Keith Dowman</ref>

According to [[Dilgo Khyentse]] (1910–1991), considered an emanation of Dampa Sangye, the story goes that the great pandit [[Śāntarakṣita]], who was instrumental in transplanting Buddhism from India to Tibet, promised that one of his students would come one day to complete his work. Kamalaśīla (Tib., Padampa Sangye) fulfilled this prophecy. Khyentse Rinpoche in a 1987 gathering of students at [[Shechen Monastery]], his seat in Nepal, offered a commentary on the Hundred Verses of Padampa Sangye.<ref>[Never Born, Never Ceasing - A teaching on the nature of mind by the late Dilgo Khyentse Rinpoche]</ref>

In the [[esoteric]] oral tradition of [[Tibetan Buddhism]], a version of Dampa Sangye's life-story has him traveling to China and teaching there for 12 years, where he was known as [[Bodhidharma]] the founder of [[Zen]].<ref>{{cite book|last=Edou|first=Jérôme|title=Machig Labdrön and the Foundations of Chöd|url=https://archive.org/details/machiglabdronfou00edou|url-access=limited|publisher=Snow Lion Publications|year=1996|isbn=978-1-55939-039-2|page=[https://archive.org/details/machiglabdronfou00edou/page/n45 32], p.181 n.20}}</ref> Dampa Sangye is associated with the [[Tingri (town)|Tingri]] area of [[Tibet]], where he lived for many years.

Bardok Chusang Rinpoche is recognized as the incarnation Dampa Sangye. He is a married [[yogi]], living in [[Kathmandu]].<ref>The Lineage of Tinley Gyamtso Lama, the Bardok Chusang Rinpoche</ref>

There is a [[morality tale]], [[allegory]] and teaching story inherent within the transmission of [[Chöd]] to Tibet that has been culturally remembered as a [[Cham dance]]. In this sacred dance, [[Moheyan]] is generally depicted as of ample girth goaded by children.<ref>An iconographic [[thangka]] depiction of Moheyan is held in the SAMA collection and may be seen here {{cite web |url=http://kaladarshan.arts.ohio-state.edu/exhib/sama/arh/pgs/T1016M.html |title=Archived copy |access-date=2009-06-08 |url-status=dead |archive-url=https://web.archive.org/web/20080720154139/http://kaladarshan.arts.ohio-state.edu/exhib/sama/arh/pgs/T1016M.html |archive-date=2008-07-20 }} (accessed: January 14, 2008)</ref> Chöd is a product of both the Indian and Chinese transmissions of Buddhism into the Himalaya <ref>{{cite book|last=Edou|first=Jérôme|title=Machig Labdrön and the Foundations of Chöd|publisher=Snow Lion Publications|year=1996|isbn=978-1-55939-039-2}}</ref> For a discussion of the [[Dunhuang]] fulcrum of the entwined relationship of Chinese and Indian Buddhism refer van Schaik and Dalton (2004).<ref>[[Sam van Schaik|van Schaik, Sam]] and Dalton, Jacob (2004). "Where Chan and Tantra Meet: Buddhist Syncretism in Dunhuang" in Whitfield, Susan (ed) (2004). ''The Silk Road: Trade, Travel, War and Faith''. London: British Library Press. 61–71.</ref>

For simplicity, the Indian tantric transmission may be characterized as "[[gradualism|gradualist]]", {{bo|t=རིམ་གྱིས་འཇུག་པ་|s=rim gyi jukpa}}<ref name="earlytibet.com">{{cite web|last1=van Schaik|first1=Sam|author-link1=Sam van Schaik|title=The Great Perfection and the Chinese Monk: Nyingmapa Defenses of Hashang Mahāyāna|date=25 March 2008|url=https://earlytibet.com/about/hashang-mahayana/}}</ref> ({{zh|t=漸悟|p=jiànwù}}<ref name="Princeton University Press">{{cite book|last1=Buswell|first1=Robert|author-link1=Robert Buswell Jr.|last2=Lopez|first2=Donald S.|author-link2=Donald S. Lopez Jr.|title=The Princeton Dictionary of Buddhism|year=2013|publisher=Princeton University Press|isbn=978-0-691-15786-3}}, p. 273</ref>) and the [[Chan Buddhism]] transmission may be characterized as "[[subitism|direct]]", {{bo|t=ཅིག་ཅར་གྱིས་འཇུག་པ་|s=chikchar gyi jukpa}}<ref name="earlytibet.com"/> ({{zh|t=頓悟|p=dùnwù}}<ref name="Princeton University Press"/>). It needs to be emphasized that this neat [[dichotomy]] in characterization of these two approaches to the Dharma is only valid for the historical context of the great debate between [[Kamalaśīla]] and Moheyan arranged by [[Trisong Detsen]] and even then it is still open to dialectic. This debate has been named the "[[Kamalaśīla#Debate of Samye|Council of Samye]]" by [[Giuseppe Tucci]] and also as the "[[Samye|Bsam yas]] Debate" or "Council of Lhasa" in English. According to the general Tibetan tradition, the two years of the debate transpired at [[Samye]] (Tibetan ''Bsam yas''), a significant distance from [[Lhasa]].

According to the lore of the orthodox, prevailing Tibetan cultural tradition, [[Kamalaśīla]], a ''[[pandita (Buddhism)|mahapandita]]'' and scholar educated at [[Nalanda]], advocated the "gradual" process to enlightenment; whereas Moheyan, as a [[trance]] and [[meditation]] master advocated the "direct" awakening of original mind through the ''[[nirodha]]'' of discursive thought, the cessation of the mind of [[ideation (idea generation)|ideation]]. The historicity of this debate has been drawn into question by Gomez (1983)<ref>Gomez, Luis O. (1983). "The Direct and Gradual Approaches of Zen Master Mahāyāna: Fragments of the Teachings of Moheyan" in: Gimello, Robert M. and Peter N. Gregory (eds), ''Studies in Chan and Hua-yen''. Honolulu: University of Hawaii Press: 393–434.</ref> and Ruegg (1992)<ref>Ruegg, D. Seyfort (1992). ''Buddha-nature, Mind and the Problem of Gradualism in a Comparative Perspective: On the Transmission and Reception of Buddhism in India and Tibet''. London: School of Oriental and African Studies.</ref> though this does not lessen its importance in defining the religious and cultural traditions of Tibet.<ref name="earlytibet.com"/> Kamalaśīla was very handsome and a great orator and historically "won" the debate: Though there are conflicting primary sources and secondary accounts.

One hagiography asserts that directly after this debate with Moheyan, as Kamalaśīla was making his way down from the Himalaya to the Indian lowlands, he was incited to enact ''[[phowa]]'' through compassionate duress, transferring his [[mindstream]] to animate a corpse polluted with [[Infectious disease|contagion]]; and thereby, safely moving the hazard it presented. As the mindstream of Kamalaśīla was otherwise engaged, mahāsidda Dampa Sangye came across the vacant ''kuten'' or "physical basis" of Kamalaśīla. Dampa Sangye was not karmically blessed with an aesthetic corporeal form, and upon finding the very handsome and healthy empty body of Kamalaśīla, which he perceived as a newly dead fresh corpse, Dampa Sangye transferred his mindstream into Kamalaśīla's body and left with his new beautiful body. When Kamalaśīla returned to where he had left his body he only found the dark ugly body of Dampa Sangye, which he had no choice but to inhabit. Kamalaśīla's mindstream in Dampa Sangye's body continued the ascent to the Himalaya and thereby transmitted Chöd.<ref name="Thrangu, Khenchen 2007">Thrangu, Khenchen & Klonk, Christoph (translator) & Hollmann, Gaby (editor and annotator)(2006). ''Chod – The Introduction & A Few Practices''.</ref>

==Tingri Hundred (Wylie: ding ri brgya rtsa)==
Padampa Sangye's last testament to the people of Tingri is known by various names in English 'The Tingri Hundred' or the 'Hundred Verses'. The roman-letter transcription (Wylie) of the Tibetan, along with an English translation, is available on the Internet.<ref>{{Cite web|url=https://sites.google.com/site/tibetological/50-tibetan-geo-texts/Home/the-tingri-hundred|title = The Tingri Hundred - Tibetological}}</ref>

==References==
{{Reflist}}

==Further reading==
*Dilgo Khyentse: The Hundred Verses of Advice of Padampa Sangye. Translated by Padmakara Translation Group. Published by Shechen Publications, New Delhi, 2002. {{ISBN|978-81-7472-088-7}}
*Padampa Sangye and Chökyi Senge: ''Lion of Siddhas: The Life and Teachings of Padampa Sangye'' translated by David Molk with Lama Tsering Wangdu Rinpoche, Snow Lion Pubn (July 30, 2008), {{ISBN|1-55939-299-1}} (10), {{ISBN|978-1-55939-299-0}} (13)
*{{Cite encyclopedia
| last = Sorensen
| first = Michelle
| title = Padampa Sanggye
| encyclopedia = The Treasury of Lives: Biographies of Himalayan Religious Masters
| date = March 2011
| url = http://www.treasuryoflives.org/biographies/view/Padampa-Sanggye-/2510
}}

==External links==
*[http://www.dharmafellowship.org/biographies/historicalsaints/pa-dampa-sangye.htm The Twelve Emanations of Pa Dampa Sangye and the Life of Bardok Chusang Rinpoche]
*[http://www.likeanillusion.com/milarepa-dampa.sangye.shtml Milarepa meets Padampa Sangye]
*[http://wahiduddin.net/budh/hundred_verses.htm The Hundred Verses of Advice of Padampa Sangye]

{{TibetanBuddhism}}

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{{DEFAULTSORT:Sangye, Dampa}}
[[Category:Mahasiddhas]]
[[Category:Buddhist yogis]]
[[Category:Indian Buddhists]]
[[Category:11th-century Buddhists]]
[[Category:1117 deaths]]
[[Category:Tibetan Buddhists]]
[[Category:Year of birth unknown]]

Dampa Sangye - Revision history

imported>Citation bot at 02:36, 20 July 2021