| This dissertation sets off by composing a worldwide status review survey with focus on the achievement by the western and local scholars, their publications relating to Tibetology in general and Longchenpa in particular. Surprisingly, the survey reveals that studies have been undertaken throughout the world, even as far as South America.In 1247, the historic meeting between Godan Khan and Sakya Pandita Kunga Gyeltsen took place at Liangzhou. This venture not only helped cement the firm relationship with the Mongolian and later on the Yuan royal family, but also acquired for Sakya leading roles in Tibet in both politics and religion. In Kublai Khan's time, Phagpa was named the Imperial Preceptor of Tibet. It gave the impression that Sakya dominated the political arena. However, in order to safeguard political stability, the Yuan royal court also maintained a certain connection with other sects, such as Kagyu and Nyingma. As such, Nyingmapa had been invited to Beijing many times, but with a position then in a very low profile. Hence, little relevant historical records are available. Even if they did exist, they highlighted the mundane aspects of the world which was misleading as to the doctrine of Nyingma sect, or even the whole revelation of Tibetan Buddhism.From reviewing the association with the Yuan royal court and Nyingma, it appears that in fact there were many Nyingma scholars, such as Pakshi Sakya O, Nyima Senge, Yungton Pa Dorjepel, Zur Zangpopel, and Rangjung Dorje who had established some connections to the Yuan royal court.It is evident that apart from the mundane aspects, orthodox Buddhism also has the other side, leading to liberation. For example, Yungton Pa Dorjepel's contribution to Buddhism is often over-shadowed by his relationship with the Yuan royal court. This episode of the history serves as a primer to the detailed study of the protagonist of this dissertation-Longchenpa.Longchenpa lived toward the end of the Yuan Dynasty. The Tibetan people respected him as the'Second Buddha', and together with Sakya Pandita, and Tsongkhapa of Gelug Sect, as the three major reincarnations of Manjusri.One of the main themes of this dissertation is to review his multiple biographies to unfold the life of Longchenpa, the time he spent, his influence on local history in Bhutan, and his return to Tibet until passed away. Longchenpa lived in Bhutan around 1350 to 1360. His visit had great influence on local religion and people's livelihood. Amazingly, there were connections between Longchenpa and the 6th Dalai Lama and the Royal Bhutan family. His son, Dawa Coper's fifth reincarnation, the Fifth thugs sras sprul sku of lha lung kun bzan 'gyur med mchog grub dpal 'bar 'phrin las rgyua dge legs dpal bzan po's (1725-1762) wrote a Longchenpa biography(Biograph of Longchenpa-Amazing Grace) he recorded that Longchenpa built eight monasteries in Bhutan. The study of another one of his reincarnations-Jikme Lingpa's Record of Teachings Received ((?)), featured Longchenpa in a different perspective. After reviewing the mundane aspects of Longchenpa's life, we then discuss his Buddhist philosophical thoughts, with initial approach recapitulating the peculiar system of Nyingma-Nine Vehicles.The reason behind why Nyingma literatures were not included in the Tibetan Canon, coupled with the famous Buston's point of view on the Ancient Literature, and Tsongkhapa's view on the Great Perfection, are ruminated. It is because the Nyingma literatures collected in the rnyingma ma'i rgyud 'bum spanned the period between the turmoil during the 8th to 10th centuries. Hence the studying of this rgyud 'bum is a very unique and useful means to apprehend the doctrine and its spread of Buddhist philosophical thoughts in that period. The historical background and the different extant versions of this live rgyud 'bum are studied critically.By catching a glimpse of Longchenpa's voluminous oeuvre it can be seen that they cover a wide spectrum, and the signatures are varied in accordance with the contexts and the nature of the texts. It is believed, however, that not all the two hundreds extant texts were written by him. The translations status of his writings is reviewed. We not only examine his Buddhist philosophical thoughts, but also extract some of his writings and features, which included, Thirty Heart-felt Advices, To Khampa-Thirty Alphabetical Poem, Eulogy to Bumthang Holy Garden, The Four-Themed Precious Garland, Three Cycles on Relaxation, Three Cycles for Natural Liberation, Seven Great Treasures, The Full-Fledged Khyung-chen Bird for discussion.The aims of studying Longchenpa's writings are to securitize his life, Buddhist philosophical thoughts, contribution to Buddhism and the influence on western Philosophy. In the first half of the 20th century, the tradition of western philosophical approach was experiencing fundamental challenge. It was coincidentally when the Tibetan Buddhism was widely promulgated to the world, coupled with the voluminous translation of Longchenpa's writings, which threw new light to western philosophical study. The impact is further reverberated by the Heidegger's Being and Time, the concept of quantum physics etc, which attracted many scholars eagerly to assemble comparative studies between the eastern and western philosophical thoughts, and hence established a very wide and vivid platform. The further analysis of these comparative studies is through the altercation on the quality of the translations on Longchenpa's writings, and annexed are the review of the comparative studies compiled thus far. These involve Heidegger's Ontological Difference and Mahayana Two Truths theory, Buddhist Cosmology vs The Wish Fulfilling Treasure; Creativity and Cognition vs The Way of Abiding; Four-Dimensional Time in Dzogchen and Heidegger in comparison with Three Cycles on Relaxation; Three Cycles for Natural Liberation; Tantra of the Secret Nucleus.
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