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Dampa Sangye ( "True Buddhahood", d.1117, also called "Father True Buddhahood", 〔(tbrc.org: pha dam pa sangs rgyas )〕) was a Buddhist mahasiddha of the Indian 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 that he met Machig Labdrön. Dampa Sangye appears in many of the lineages of Chöd and so in Tibet he is known as the Father of Chod, however perhaps his best known teaching is "the Pacification" (, THL ''Zhijé''). This teaching became an element of the Mahamudra Chöd lineages founded by Machig Labdrön. His Tibetan name translates into Sanskrit as ''Buddha Paramapitri'' "Buddha Excellent Father". He often was identified by the descriptive name ''Nagpopa'', "Black One".〔(Circle of Bliss )〕 ==History== Some texts report that Padmasambhava was reborn as Dampa Sangye during the life of Machig Labdrön.〔(Women of Wisdom, Extract :MACHIG LAPDRON ) "In the '“Life of Yeshe Tsogyel,”1 Padma Sambhava predicted that Yeshe Tsogyel would be reborn as Machig Lapdron; her consort, Atsara Sale, would become Topabhadra, Machig’s husband; her assistant and Padma Sambhava’s secondary consort, Tashi Khyidren, would be reborn as Machig’s only daughter, and so on. All of the important figures in Tsogyel’s life were to be reborn in the life of Machig Lapdron, including Padma Sambhava himself, who would become Phadampa Sangye." by Tsultrim Allione〕 Another text says: ''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 Rinpoches/Jiktrel Yeshe Dorje seventeen previous incarnations.〔(Lineage Dudjom Rimpoche ) Websites of Keith Dowman〕 According to Dilgo Khyentse Rinpoche (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.〔(Never Born, Never Ceasing - A teaching on the nature of mind by the late Dilgo Khyentse Rinpoche )〕 In the esoteric oral tradition of Tibetan Buddhism a version of Dampa Sangye's life-story has him travelling to China and teaching there for 12 years, where he was known as Bodhidharma the founder of Zen. Dampa Sangye is associated with the 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.〔(【引用サイトリンク】title=The Lineage of Tinley Gyamtso Lama, the Bardok Chusang Rinpoche )〕 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.〔An iconographic thangka depiction of Moheyan is held in the SAMA collection and may be seen here () (accessed: January 14, 2008)〕 Chöd is a product of both the Indian and Chinese transmissions of Buddhism into the Himalaya. For a discussion of the Dunhuang fulcrum of the entwined relationship of Chinese and Indian Buddhism refer van Schaik and Dalton (2004).〔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.〕 For simplicity, the Indian tantric transmission may be characterized as "gradual" (Tibetan: ''rim gyis ‘jug pa''; Chinese: ''tun-wu'') and the Chinese Chán transmission may be characterized as "direct" (Tibetan: ''cig car gyi ‘jug pa''; Chinese: ''chien-wu'').〔van Schaik, Sam (2007). ''The Great Perfection and the Chinese Monk: rNyingmapa defences of Hwashang Mahāyāna in the Eighteenth Century.'' Source: () (accessed: January 14, 2007)〕 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 "Council of Samye" by Giuseppe Tucci but is generally known as the "Council of Lhasa". According to the general Tibetan tradition, the two years of the debate transpired at Samye, a significant distance from Lhasa. According to the lore of the orthodox, prevailing Tibetan cultural tradition, Kamalashila, a ''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'' (Sanskrit) of discursive thought, the cessation of the mind of ideation. The historicity of this debate has been drawn into question by Gomez (1983)〔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.〕 and Ruegg (1992)〔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.〕 though this does not lessen its importance in defining the religious and cultural traditions of Tibet.〔 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 Kamalashila 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 contagion; and thereby, safely moving the hazard it presented. As the mindstream of Kamalashila was otherwise engaged, a Mahasidda by the name of Dampa Sangye came across the vacant ''kuten'' or "physical basis" of Kamalashila. Padampa Sangye, was not karmically blessed with an aesthetic corporeal form, and upon finding the very handsome and healthy empty body of Kamalashila, which he perceived as a newly dead fresh corpse, transferred his mindstream into Kamalashila's body. Padampa Sangye's mindstream in Kamalashila's body continued the ascent to the Himalaya and thereby transmitted the Chöd. The mindstream of Kamalashila upon endeavouring to return to his ''kuten'' was unable to do so and resorted by necessity to the vacant body of Padampa Sangye.〔Thrangu, Khenchen & Klonk, Christoph (translator) & Hollmann, Gaby (editor and annotator)(2006). ''Chod – The Introduction & A Few Practices''. Source: () (accessed: November 2, 2007)〕 The mindstream of Padampa Sangye continued in this body, and it is in this body that the transmission of Chod was made to Machig Labdrön.〔Source: () (Thursday, November 5, 2007)〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Dampa Sangye」の詳細全文を読む スポンサード リンク
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