Changkya Rölpé Dorjé

Changkya Rölpé Dorjé
ལྕང་སྐྱ་རོལ་པའི་རྡོ་རྗེ།
Religion Buddhism
School Tibetan
Lineage Changkya Khutukhtu
Sect Gelug
Other names Changkya Rolpai Dorje,
章嘉·若白多杰
Personal
Born 1717
Died 1786
Religious career
Reincarnation Changkya Ngawang Losang Chöden

Changkya Rölpé Dorjé (1717-1786) was a principal Buddhist teacher in the Qing court, a close associate of the Qianlong Emperor and an important intermediary between the imperial court and Inner Asia.[1][2] He oversaw the translation of the Tibetan Buddhist canon into Mongolian and Manchurian.

Biography

Birth and early education

Changkya Rölpé Dorjé was born on the 10th day of the fourth (Hor) month of the Fire-Bird year (1717) near Lanzhou in Gansu.[3] At an early age he was recognized by the first Jamyang Zhepa as the incarnation of the previous Changkya Hotogtu of Gönlung monastery (佑宁寺) in Amdo (Qinghai), one of the four great Gelug monasteries of the North. At his investiture the Kangxi Emperor sent Kachen Shérap Dargyé as his representative.

In 1723, soon after the death of Kangxi and as the new ruler, Yongzheng (雍正, r. 1722-1735) was just establishing his authority, Mongol tribesmen claiming the succession of Gushri Khan, together with their Amdo Tibetan allies and supported by some factions within the monasteries, rose up against the Qing in the region of Kokonor. Yongzheng insisted on violent reprisals and in Amdo the Manchu army, destroyed villages and monasteries believed to have sided with the rebels including in 1724 Gönlung.[4][5] However the emperor ordered that the seven-year-old Changkya incarnation not be harmed but brought to China as a "guest". At the Yongzheng Emperor's court, he was raised and educated to serve as an intermediary between the seat of Manchu power and the Buddhists of Amdo, Tibet and Mongolia.[6] Rölpé Dorjé's monastic teachers included Zhangshu Kachen Shérap Dargyé; the second Thuken Hotogtu, Ngakwang Chökyi Gyatso and Atsé Chöjé Lozang Chödzin.[7]

Changkya Rölpé Dorjé and his teachers realised that in order for the Gelugpa teachings to flourish in China and Manchuria they would need to be available in Chinese, Mongolian and Manchu and so he began the study of those languages. One of his fellow students was Prince Hungli who became his friend [8][9] — and eventually the Qianlong Emperor (乾隆, r. 1735-1796).

He also took an interest in Chinese Buddhism and thought that their principle philosophical views had close similarities with those of the Vijñānavāda (विज्ञानवाद / སེམས་ཙམ་པ) school. He was also apparently the one who came up with the notion that Phadampa Sangye (the Indian founder of the Zhijé school in Tibet who also supposedly visited China) and Bodhidharma were the same person.[10]

Exile of the 7th Dalai Lama

In the late 1720s Polhané Sönam Topgyé mounted a successful campaign to take control of Tibet and the Seventh Dalai Lama was exiled, leaving Lhasa at the end of 1728. The Manchu ambans in Lhasa, representatives of the Yongzheng emperor, arranged for an invitation to the Paṇchen Lama Lozang Yéshé to travel to Lhasa, which he reluctantly did, in October 1728. Polhané granted him dominion over most of Tsang and Ngari, forcing him to cede the eastern part of the region to Lhasa.

In 1729 after the Panchen Lama sent a letter and numerous gifts to the Yongzheng emperor Rölpé Dorjé obtained permission from the emperor for his monastery Gönlung Jampa Ling to be rebuilt.[11]

First Visit to Tibet

In 1732 the Panchen Lama petitioned the Emperor to enable the Seventh Dalai Lama to return to Lhasa. When the petition was granted in 1734 Rölpé Dorjé was ordered by Yongzheng to accompany the 7th Dalai Lama, Kelzang Gyatso to Lhasa. This trip gave Rölpé Dorjé the opportunity to study with the Dalai Lama as well as to make offerings at Lhasa's major monasteries and to present gifts from the emperor. In 1735 Changkya and the Dalai Lama went on to Tashilhunpo Monastery in Shigatse to pay his respect to the Fifth Paṇchen Lama. where he took both his initial and final monastic vows, under the supervision of the 5th Panchen Lama, Lozang Yéshé (1663-1737).

When Yongzheng died in 1736, Rölpé Dorjé had to give up his plans to study under the Panchen Lama and returned to Beijing. Both the Panchen Lama and Dalai Lama offered him religious statues and other significant gifts as parting presents.

Lama of the Qianlong Emperor

In 1744, the Qianlong emperor decided to transform the Yonghegong Palace in Beijing into a Gelugpa monastery as well as an Imperial Palace. This became the residence of Changkya and many other important incarnations from Amdo and Mongolia and the centre for the Qing to manage Tibetan Buddhist affairs and control local authorities in Mongolia, Amdo, Tibet and other areas which followed Tibetan Buddhism.

In 1744, Qianlong also indicated to Rölpé Dorjé that he wanted to receive private religious teachings and Rölpé Dorjé first taught him the commentary on how to take refuge in the three jewels as well instructing him in Tibetan grammar and reading. Later, Qianlong requested teachings on the bodhisattva path and Rölpé Dorjé taught him the commentary of the Graduated Path (Lam Rim) by Vajradhara Kunchok Gyaltsen, together with a commentary by the previous Changkya, Ngawang Losang Chöden. "By studying these two texts, Qianlong developed great faith (gong ma thugs dad gting nas khrungs) and made a commitment to practice daily, which he kept despite his busy schedule" [12]

In 1745, after Rölpé Dorjé completed a retreat, the Qianlong emperor asked him for the tantric teachings and empowerment (abhisheka) of his yidam, Chakrasamvara. As the disciple and requester of the abhisheka, the emperor had to gather all the necessary materials and equipment. Rölpé Dorjé conferred on the emperor abhisheka the five deities Chakrasamvara according to the lineage of the Indian siddha, Ghantapa. During the initiation, Rölpé Dorjé as vajra master sat on the throne and the emperor knelt to receive the initiation according to the prescriptions for disciples.[13] The emperor offered 100 ounces of gold with a mandala (symbolizing the universe) to receive the initiation. After the initiation, Qianlong said to Rolpai Dorje, “Now you are not only my lama, you are my vajra master.” [14]

In 1748, Rölpé Dorjé made his first trip back to Gönlung Jampa Ling, his monastery that he had left as a child, and at his request the monastery was granted an Imperial Plaque which was installed above the entrance to the main assembly hall.[15]

Timeline

In 1757, went to Tibet

In 1760, returned to China

In 1763, Father died

Trouble with the Bönpo in


In 1792, Qianlong, who had been the generous patron, friend and dedicated student of Rölpé Dorjé, sought to assure his Chinese subjects that foreign priests exercised no influence over him. His Pronouncements on Lamas (Lama Shuo) preserved in a tetraglot (Chinese, Manchu, Mongol, and Tibetan) inscription at the Yonghe Temple in Beijing, Qianlong defends his patronage of the "Yellow Hat" (Gelug) sect from his Chinese critics by claiming that his support had simply been expedient: "By patronizing the Yellow Sect we maintain peace among the Mongols. This being an important task we cannot but protect this (religion). (In doing so) we do not show any bias, nor do we wish to adulate the Tibetan priests as (was done during the) Yuan dynasty." [16]

After Qianlong’s death in 1799 China fell into a period of chaos. Rebellions broke out all over the country, and although the Manchu dynasty survived until 1911, it was greatly weakened.

Teachers

Works

Changkya Rölpé Dorjé's collected works (gsung 'bum) consist of seven large volumes containing nearly 200 individual texts.[23][24] He also supervised and participated in the translation of the Kangyur into Manchu (108 volumes) and the entire Tengyur (224 volumes) into Mongolian.

Some of Changkya Rölpé Dorjé's most well known works include:

Sources

See also

References

  1. ↑ Samuel, Geoffrey (2012). Introducing Tibetan Buddhism. Introducing World Religions. Abingdon: Routledge. p. 249. ISBN 978-0-415-45664-7.
  2. ↑ "Changkya Rolpé Dorje". Rigpa Wiki. Rigpa. Retrieved 2014-07-16.
  3. ↑ Smith (2001) p.135
  4. ↑ Sullivan(2013) p.50
  5. ↑ Sullivan(2013) p.321 ff
  6. ↑ Kapstein, Matthew (June 2013). "The Seventh Dalai Lama, Kelzang Gyatso". The Treasury of Lives. Retrieved 24 July 2014.
  7. ↑ Smith (2001) p.136
  8. ↑ Bernard (2004)p.124
  9. ↑ A summary of Changkya’s and Qianlong’s relationship can also be found in Chayet, Temples de Jehol, pp.60–64
  10. ↑ Smith (2001) p.137
  11. ↑ Sullivan(2013) p. 341
  12. ↑ Bernard(2004) pp.124-5
  13. ↑ See: Thu’u bkwan Chos kyi Nyi ma. lcang skya rol pa’i rdo rje rnam thar [=The Biography of Lcang skya Rol pa’i Rdo je]. Quoted in: Illich (2003) p.5
  14. ↑ Bernard(2004) pp.125-6
  15. ↑ Sullivan(2013) pp.341—348
  16. ↑ Lopez, Donald S. Jr. (1998). Prisoners of Shangri-La. The University of Chicago Press. p. 20. ISBN 0-226-49310-5.
  17. ↑ http://www.tbrc.org/#!rid=P108
  18. ↑ http://www.tbrc.org/#!rid=P1193
  19. ↑ http://www.tbrc.org/#!rid=P1896
  20. ↑ http://www.tbrc.org/#!rid=P1229
  21. ↑ http://www.tbrc.org/#!rid=P179
  22. ↑ http://www.tbrc.org/#!rid=P106
  23. ↑ http://www.tbrc.org/#!rid=W28833
  24. ↑ http://www.tbrc.org/#!rid=W29035
  25. ↑ 1.རུབ་པའི་མཐའ་རྣམ་པར་བཞག་པའི་ཐུབ་བསྟན་ལྷུན་པོའི་མཛེས་རྒྱན་ (སྟོད་ཆ) [grub pa'i mtha' rnam par bzhag pa'i thub bstan lhun po'i mdzes rgyan (stod cha)] (in Tibetan). Dharamsala: Library of tibetan Works and Archives.
Preceded by
Changkya Ngawang Losang Chöden		 Changkya Rölpé Dorjé
3rd Changkya Khutukhtu 		Succeeded by
Changkya Yéshé Tenpé Gyeltsen
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