頁面 "Khenpo Kunga Wangchuk 貢噶．旺秋堪布" 與 "Longchen Nyingtik 隆欽寧體 / 龍欽心髓" 間的差異

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[[Image:Kunga Wangchuk.jpg|frame|'''Khenpo Kunga Wangchuk''']]
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[[Image:Jikme Lingpa from 12 Dzogchen Teachers.jpg|frame|Rigdzin [[Jikmé Lingpa]], who revealed the Longchen Nyingtik]]
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'''Khenpo Kunga Wangchuk''' ([[Wyl.]] ''mkhan po kun dga' dbang phyug'') (1921-2008) was the seniormost [[khenpo]] at the Dzongsar Institute in India.
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'''Longchen Nyingtik''' (Tib. [[ཀློང་ཆེན་སྙིང་ཐིག་]], [[Wyl.]] ''klong chen snying thig'') — a [[Nyingma]] cycle of teachings and practice, which was discovered by [[Jikmé Lingpa]] as [[mind terma]].
  
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貢噶．旺秋堪布（1921-2008）是印度宗薩佛學院最資深的堪布。
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==The Revelation of Longchen Nyingtik==
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Regarding the revelation of the Longchen Nyingtik teachings, [[Tulku Thondup]] writes:
  
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Khenpo Ngawang Kunga Wangchuk was born in 1921 in the state of [[Derge]] in [[East Tibet]], in the Jonda district, in the village of Renda. At the age of twelve his parents taught him to read and write. He worked on his parents' farm until the age of eighteen.
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:While Guru Rinpoche was visiting Tibet…he conferred the Longchen Nyingtik teachings on [[King Trisong Detsen]], [[Khandro Yeshe Tsogyal]], and [[Vairotsana|Vairochana]]… He gave prophetic [[empowerment]]s by saying that the teachings would be discovered by Jikmé Lingpa, an incarnation (''[[tulku]]'') of King Trisong Detsen.  
  
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拿旺．貢噶．旺秋堪布於西元1921年出生於東藏德格江達地區的仁達村中（中譯註：今昌都地區江達縣生達鄉仁達村）。12歲時，由父母親教導他閱讀和寫字，堪布在父母親的農場裡工作直到18歲。
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:So centuries later, when the prophetic empowerments of Guru Rinpoche ripened and the favorable circumstances came to fruition, the concealed Longchen Nyingtik teachings were accordingly awakened in the enlightened mind of Jikmé Lingpa as mind ter.<ref>''Masters of Meditation and Miracles'', by Tulku Thondup, pages 43-44.</ref>
  
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In 1938 he took monastic ordination at Dosib Monastery, which belonged to the [[Ngor]] lineage of the [[Sakya]] school. His uncle, [[Khenchen Dosib Thubten Gyaltsen]], was the head of the Monastery. From Dosib Khenpo Dzepa Lekshe he received the precepts of an ordained monk. When Khenchen Dosib Thubten Gyaltsen founded a [[shedra]] at the Monastery, Kunga Wangchuk was able to join the teachings.  
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Jikmé Lingpa discovered the Longchen Nyingtik teachings as mind ter at the age of twenty-eight. Tulku Thondup writes:
  
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1938年，堪布在屬於薩迦派哦巴傳承的的多系寺領受出家戒，當時他的舅舅多系．圖登．嘉岑大堪布（Khenchen Dosib Thubten Gyaltsen）是該寺的住持。當年堪布是從多系堪布澤巴．雷謝（Dosib Khenpo Dzepa Lekshe）處領受出家戒，而後當多系．圖登．嘉岑大堪布在寺內成立佛學院時，貢噶．旺秋也得以一起上課。
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:In the evening of the twenty-fifth day of the tenth month of the Fire Ox year of the thirteenth [[Rabjung]] cycle (1757), Jikmé Lingpa went to bed with an unbearable devotion to [[Guru Rinpoche]] in his heart; a stream of tears of sadness continuously wet his face because he was not in Guru Rinpoche’s presence, and unceasing words of prayers kept singing in his breath.
  
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In 1939 Kunga Wangchuk went on a one-year pilgrimage to [[Lhasa]] and [[Central Tibet]]. At [[Ngor Monastery]] he received the precepts of full monastic ordination from Ngor Khenchen Jampa Namkha Kunzang Tenpe Gyaltsen, and received the name Kunga Wangchuk. Returning first to [[Kham]], at the age of twenty-two, he joined the shedra at Öntö Monastery in order to study with [[Öntö Khyenrab Chökyi Özer]]. In 1943, [[Jamyang Khyentse Chökyi Lodrö]] requested Khenchen Dosib Thubten Gyaltsen to teach as the main khenpo at [[Dzongsar Shedra]]. Kunga Wangchuk accompanied his uncle as his attendant. This was the first time Kunga Wangchuk met Jaymang Khyentse Chökyi Lodro. He went on to receive many teachings from him, including a commentary on [[Shantideva]]’s ''[[Compendium of Training]]''.  
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:He remained in the depths of that meditation experience of clear luminosity for a long time. While being absorbed in that luminous clarity, he experienced flying a long distance through the sky while riding a white lion. He finally reached a circular path, which he thought to be the circumambulation path of Jarung Khashor, now known as [[Boudhanath]] Stupa, an important Buddhist monument of giant structure in Nepal. <ref>''Masters of Meditation and Miracles'', by Tulku Thondup, pages 122-123.</ref>
  
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1939年，貢噶．旺秋前去拉薩和衛藏朝聖一年。在哦寺，他從哦．堪千．蔣巴．南卡．袞桑．滇貝．嘉岑（Ngor Khenchen Jampa Namkha Kunzang Tenpe Gyaltsen）處獲得具足比丘戒，並得到了貢噶．旺秋這個法名。22歲那年，他首先回到康區，進入旺丁寺（Öntö Monastery）的佛學院，以便依止旺丁．欽惹．確吉．沃瑟（Öntö Khyenrab Chökyi Özer）學習。1943年，蔣揚．欽哲．確吉．羅卓邀請多系．圖登．嘉岑大堪布至宗薩佛學院任教，擔任住持堪布，貢噶．旺秋便以侍者的身份伴隨舅舅一同前往。這是貢噶．旺秋第一次見到蔣揚．欽哲．卻吉．羅卓，並進而從其處得到包括寂天菩薩《學處要集》等在內的諸多法教。
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In this vision, the wisdom dakinis gave Jikmé Lingpa a casket containing five yellow scrolls and seven crystal beads. One of the scrolls contained the prophetic guide of Longchen Nyingtik, called ''Nechang Thukkyi Drombu''. At the instruction of a [[dakini]], he ate the yellow scrolls and crystal beads, and all the words and meaning of the Longchen Nyingtik terma were awakened in his mind.
  
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Khenchen Dosib Thubten Gyaltsen taught for eight years at Dzongsar Shedra and Kunga Wangchuk was able to join the teachings for the entire period. During this time, Kunga Wangchuk became his uncle's assistant teacher. He later said that the pressure to prepare for the teaching sessions was so great that he had to study for most of the night and hardly found time to sleep.
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Jikmé Lingpa kept this terma secret for years, and he did not even transcribe the terma until he entered another retreat in which he had a series of visions of [[Longchen Rabjam]]. Tulku Thondup explains:
  
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多系．圖登．嘉岑大堪布在宗薩佛學院任教八年，貢噶 ．旺秋不但參與了整個期間的課程，而且在這期間還成為他舅舅的助教。他曾說，為了要準備在課堂上的教學，壓力大到使他常常研讀到大半夜，幾乎連睡覺的時間都沒有。
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:In the earth-hare year (1759) he started another three-year retreat, at [[Samye Chimphu|Chimpu]] near [[Samye monastery]]. During that retreat, because he was inspired by three successive pure visions of Longchen Rabjam, and he was urged by repeated requests of dakinis, he transcribed his terma as the cycle of Longchen Nyingtik. On the tenth day of the sixth month (monkey month) of the monkey year (1764) he made his terma public for the first time by conferring the transmission of empowerment and the instructions upon fifteen disciples. <ref>''Hidden Teachings of Tibet, An Explanation of the Terma Tradition of Tibetan Buddhism'', by Tulku Thondup, pages 122-123.</ref>
  
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Later, Kunga Wangchuk received many teachings on sutra and tantra from [[Dezhung Tulku Ajam Rinpoche]], and Yena Chöphel Rabgye. In total, Kunga Wangchuk studied for over ten years with Dzongsar Khyentse Chökyi Lodro and his uncle Khenchen Dosib Thubten Gyaltsen.
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The Longchen Nyingtik terma consists of tantric sadhanas and teachings.
  
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其後，貢噶．旺秋從德松．祖古．安江仁波切（Dezhung Tulku Ajam Rinpoche）和葉納．群培．繞傑（Yena Chöphel Rabgye）處領受了許多經續二部的法教。貢噶．旺秋一共師從宗薩．欽哲．確吉．羅卓和他的舅舅多系．圖登．嘉岑大堪布十多年的時間。
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==The Nyingtik Teachings==
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The Nyingtik teachings are the innermost secret teachings of [[Dzogchen]]. The Dzogchen teachings were revealed to [[Garab Dorje|Prahevajra (Tib. Garab Dorje)]] by [[Vajrasattva]], and passed down through an unbroken lineage to present day masters. Within the Dzogchen teachings, there are [[three categories]] of teachings suitable to students of different capacity. The Nyingtik is the innermost secret cycle of teachings of the [[Category of Pith Instructions]]; this cycle is the most direct approach for students of the highest capacity.
  
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At the age of thirty-one, in 1951, Kunga Wangchuk returned to Dosib Monastery and became the main [[khenpo]] there, teaching about twenty students. In 1956, he started a shedra at Vara Monastery in Derge with twenty students. He taught there until 1959, when the Chinese invasion of Tibet made it impossible to teach any longer. He was imprisoned by the Chinese from 1962 until 1980. After his release, he stayed with relatives in Derge for one year.
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Within the Nyingtik teachings, there are tantras and instructional texts. Regarding the instructional texts, [[Tulku Thondup]] explains:
  
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1951年，在31歲的時候，貢噶．旺秋回到多系寺，成為寺院的住持堪布，教導約20名學生。1956年，他在德格的瓦惹寺成立一所有20名學生的佛學院。他在瓦惹寺任教直至1959年，當中共入侵西藏之後，便無法再繼續傳法。從1962年到1980年期間，他被中共監禁。在獲釋後，他在德格的親戚家住了一年。
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:The instructional teachings are elucidated and condensed in two major traditions of Nyingtik. The first one is the detailed teachings for/of the scholars, brought to Tibet by [[Vimalamitra]] and known as [[Vima Nyingtik]]. It is mainly based on the [[Seventeen Tantras]] and the Troma tantra. The second one is the profound teachings for/of mendicants [or yogis], brought to Tibet by Guru Padmasambhava and known as [[Khandro Nyingtik]]. It is mainly based on the Longsal Barma tantra. <ref>''Masters of Meditation and Miracles'', by Tulku Thondup, page 33.</ref>
  
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During this time, he received three letters from [[Dzongsar Khyentse Rinpoche]] inviting him to India. After a long seven-month journey, Khenchen Kunga Wangchuk finally arrived in Sikkim at the age of 62. Following an extensive pilgrimage in Nepal and India, he started the new Dzongsar Shedra in 1983 in West Sikkim, at the holy site of Dechen Ling. In the beginning, the shedra only had seven students, one of whom was Dzongsar Khyentse Rinpoche himself.  
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In the fourteenth century in Tibet, the great master [[Longchen Rabjam]] became the lineage holder of both of these Nyingtik traditions, and wrote a commentary on each tradition.
  
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在此期間，他收到三封來自宗薩．欽哲仁波切的信件，邀請他到印度。經過了七個月的漫長旅程，貢噶．旺秋大堪布終於抵達錫金，時年62歲。在尼泊爾和印度各處朝聖之後，1983年，他在西錫金的德千林聖地，組建新的宗薩佛學院。開始的時候，佛學院只有七名學生，其中一人是宗薩欽哲仁波切本人。
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==Longchen Rabjam, Jikmé Lingpa, and the Longchen Nyingtik Lineage==
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[[Image:LongchenRabjam.JPG|thumb|left|Longchen Rabjam (1308-1364)]]
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[[Longchen Rabjam]] (1308-1364), also known as Longchenpa, was one of the greatest Dzogchen masters in the Nyingma tradition, and amongst the most brilliant and original writers in Tibetan Buddhist literature. He brought together into a cohesive system the teachings of Vima Nyingtik and Khandro Nyingtik, on which he wrote the ‘Three Yangtik’ or Inner Essencess.
  
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In 1985 the Dzongsar Shedra moved from Sikkim to Bir in North India. Over 70 monks joined the new shedra, and by 2003 the number of students had grown to 450.  
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Four centuries later, Jikmé Lingpa was tremendously inspired by the teachings of Longchenpa. After Jikmé Lingpa discovered the terma of Longchen Nyingtik (which included tantric sadhanas and teachings) he entered into a three-year retreat in the caves of Chimphu in which he fervently invoked Longchenpa with a [[Guru Yoga]] he had composed. Longchenpa appeared to him in three visions, through which he received the blessing and transmission of the wisdom body, speech and mind of Longchenpa, empowering him with the responsibility of preserving the meaning of the teachings of Longchenpa, and of spreading them. As a result, Jikmé Lingpa’s mind became one with the wisdom mind of Longchenpa.
  
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1985年，宗薩佛學院由錫金遷移到北印度的比爾。有超過70名僧人加入了這所新佛學院，並且學生人數在2003年時增至450人。
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In this way, Jikmé Lingpa became the lineage holder of Longchenpa’s teachings on the Vima Nyingtik and Khandro Nyingtik. Jikmé Lingpa was a reincarnation of both King Trisong Detsen and Vimilamitra. Therefore, the Nyingtik teachings of these two major lineages flowed together in Jikmé Lingpa.
  
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Khenchen Kunga Wangchuk himself taught until he reached the age of 73. He always taught the [[thirteen great texts]] based on [[Khenpo Shenga]]’s commentaries, and he himself composed further commentaries to several of Khenpo Shenga's texts. In 1997, during a visit to Taiwan, he composed a commentary on the ninth chapter of the ''[[Bodhicharyavatara]]''.  
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The Longchen Nyingtik lineage includes both the terma of Longchen Nyingtik discovered by Jikmé Lingpa, and teachings of Longchen Rabjam on Vima Nyingtik and Khandro Nyingtik that were revealed to Jikmé Lingpa in a series of visions.
  
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貢噶．旺秋大堪布一直親自教學，直到他73歲為止。他總是以賢噶堪布的論釋為基礎而教導13部大論，他自己也對多部賢噶堪布的論述做了進一步的釋文。1997年，在造訪台灣期間，他撰寫了一份對《入菩薩行論》第九品的論釋。
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==The Stages of Practice==
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[[Dilgo Khyentse Rinpoche]] said:
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:The cycle of the Longchen Nyingtik is composed of many sections. It includes the [[Ngöndro|preliminary]] and main practices, the [[Kyerim|development]] and [[Dzogrim|completion]] stages, and, most important, the practice of Ati Yoga, or [[Dzogchen]]. It thus constitutes a complete path to enlightenment.<ref> ''The Wish-Fulfilling Jewel: The Practice of Guru Yoga According to the Longchen Nyingtik Tradition'', by Dilgo Khyentse, Shambhala Publications, page 8. </ref>
  
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Through his great efforts, Dzongsar Institute renewed its reputation as one of the foremost centres of Buddhist learning. In 2004, it was relocated to Chauntra and renamed the Dzongsar Khyentse Chökyi Lodrö Institute. [[His Holiness the Dalai Lama]] presided over the three-day inauguration.<ref>This biography is adapted from 'Life Story of Dzongsar Khenpo Kunga Wangchuk' by Andreas Kretschmar, www.kunpal.org</ref>
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In the Longchen Nyingtik tradition, the preliminary (or [[ngöndro]]) practices are commonly referred to as the [[Longchen Nyingtik Ngöndro]].  
  
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經過他的努力，宗薩佛學院再次獲得了名列一流佛學研讀中心的美名。2004年，佛學院遷往炯達拉（Chauntra）並改名為宗薩．欽哲．確吉．羅卓學院，尊者 達賴喇嘛主持了這場為期三天的落成典禮。
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After completing the ngondro, training in the development and completion stages is done through [[sadhana]] practices such as [[Rigdzin Dupa]]. Traditionally, a student trains in a series of three sadhanas known as the [[Three Roots]].
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Finally, if the student is sufficiently prepared, a qualified teacher may give the students instructions in [[Dzogchen]], which focus on the direct realization of the nature of mind.
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==The Major Texts==
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[[Image:RigdzinDupaSm.JPG|frame|A [[thangka]] showing the deities of Longchen Nyingtik, including the lama [[Rigdzin Düpa]], the yidam [[Palchen Düpa]], the khandro [[Yumka Dechen Gyalmo]], along with [[Dukngal Rangdrol]], [[Takhyung Barwa]], [[Senge Dongma]] and the protective deities.]]
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The major texts of Longchen Nyingtik are as follows:
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===Original Tantras===
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#The root tantra: Kuntu Zangpo Yeshe Longki Gyü<br>
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#The subsequent tantra: Gyü Chima<br>
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#Teachings: Kuntu Zangpö Gong-nyam<br>
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#Instructions<br>
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::a. Instructions: Nesum Shenje and Neluk Dorje Tsigang<br>
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::b. Their commentaries: [[Yeshe Lama]] with its supporting texts<br>
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===Sadhanas===
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1. Male [[vidyadhara]]s<br>
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:a. Peaceful:
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::outer: [[Guru Yoga]] <br>
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::inner: [[Rigdzin Düpa]] <br>
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::secret: [[Dukngal Rangdrol]]<br>
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::innermost secret: Ladrup [[Tiklé Gyachen]]<br>
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:b. Wrathful:
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::blue: [[Palchen Düpa]]<br>
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::red: [[Takhyung Barwa]]<br>
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2. Female [[vidyadhara]]s<br>
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:a. Peaceful: root sadhana: [[Yumka Dechen Gyalmo]]<br>
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:b. Wrathful: secret sadhana: [[Senge Dongma|Senge Dongchen]]<br>
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==The Detailed Longchen Nyingtik Lineage==
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Some of the main lineage holders of the Longchen Nyingtik lineage are listed below.
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'''First stage'''
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:*[[Samantabhadra]], the Dharmakaya
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:*[[Vajrasattva]], the Sambhogakaya
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:*[[Garab Dorje|Prahevajra (Tib. Garab Dorje)]], the Nirmanakaya; the first human master of Dzogpa Chenpo
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:::[[Hitting the Essence in Three Words]]
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:*[[Mañjushrimitra]]
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:::[[Six Experiences of Meditation]]
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:*[[Shri Singha]]
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:::[[Seven Nails]]
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:*[[Jñanasutra]]
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:::[[Four Means of Abiding]]
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:*[[Vimalamitra]]
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:::[[Vima Nyingtik]]
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:*[[Guru Rinpoche]]
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:::[[Khandro Nyingtik]]
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:*[[King Trisong Detsen]], received Nyingtik teachings from Guru Rinpoche and Vimalimitra
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:*[[Yeshe Tsogyal]]
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:*[[Vairotsana]]
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:*[[Longchen Rabjam]]
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:*[[Jikmé Lingpa|Ridgzin Jigmé Lingpa]], revealed the Longchen Nyingtik teachings
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'''Later stages'''<br>
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:*[[Dodrupchen Jikmé Trinlé Özer|Dodrupchen I Jikmé Trinlé Özer]], the direct disciple of Jigme Lingpa, he arranged and expanded on Jigme Lingpa’s revelation
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:*[[Jikmé Gyalwé Nyugu]]
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:*[[Dola Jikmé Kalzang]]
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:*[[Mingyur Namkhé Dorje|Fourth Dzogchen Mingyur Namkhé Dorje]]
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:*[[Do Khyentse Yeshe Dorje]]
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:*[[Gyalsé Shenpen Tayé]]
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:*[[Khenpo Pema Vajra|Dzogchen Khenpo Pema Dorje]]
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:*[[Patrul Rinpoche|Patrul Jigme Chokyi Wangpo]]
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:::[[A Brief Guide to the Stages  of Visualization]]
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:::[[The Words of My Perfect Teacher]]
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:::[[The Mirror for Seeing Clearly]]
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:::[[Special Teaching of the Wise and Glorious King]]
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:*[[Dodrupchen Jikmé Puntsok Jungné|Dodrupchen II Jikmé Puntsok Jungné]]
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:*[[Jamyang Khyentse Wangpo]]
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:::[[Illuminating the Excellent Path to Omniscience]]
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:*[[Nyoshul Lungtok Tenpé Nyima]]
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:*[[Orgyen Tendzin Norbu]]
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:*[[Adzom Drukpa Drodul Pawo Dorje]]
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:*[[Lushul Khenpo Könchok Drönme]]
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:*[[Dodrupchen Jikmé Tenpé Nyima|Dodrupchen III Jikmé Tenpé Nyima]]
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:*[[Lochen Chönyi Zangmo]]
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:*[[Thupten Chökyi Dorje]]
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:*[[Khenpo Kunpal]]
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:* [[Yukhok Chatralwa Chöying Rangdrol]]
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:::[[Ngöndro Compendium]]
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:*[[Khenpo Ngawang Palzang]]
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:::[[A Guide to the Words of My Perfect Teacher]]
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:* [[Chökyi Drakpa]]
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:::[[A Torch for the Path to Omniscience]]
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:*[[Alak Zenkar Pema Ngödrup Rölwe Dorje]]
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:*[[Jamyang Khyentsé Chökyi Lodrö]]
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:*[[Khenpo Chechok Döndrup Tsal|Khenpo Chechok Thöndrup]]
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:::[[The Words of the Vidyadhara which Bestow the Majesty of Great Bliss]]
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:*[[Dilgo Khyentse Rinpoche|Dilgo Khyentse Tashi Paljor]]
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'''Present day teachers'''<br>
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There are many present-day masters of the Longchen Nyingtik lineage; the list below includes some of the teachers most familiar to [[About Rigpa|Rigpa]] students.
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:*[[Chatral Sangye Dorje]]
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:*[[Trulshik Rinpoche]]
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:*[[Dodrupchen Rinpoche|Dodrupchen IV]]
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:*[[Sogyal Rinpoche]]
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:*[[Khangsar Tenpé Wangchuk]]
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:*[[Alak Zenkar Rinpoche]]
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:*[[Pema Wangyal Rinpoche]]
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:*[[Dzongsar Khyentse Rinpoche]]
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:*[[Dzigar Kongtrul Rinpoche]]
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:*[[Dzogchen Rinpoche|Dzogchen Rinpoche VII]]
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:*[[Shechen Rabjam Rinpoche]]
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:*[[Khenpo Chöga]]
  
 
==Notes==
 
==Notes==
 
<small><references/></small>
 
<small><references/></small>
  
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*（這份傳記是摘自安德烈斯．克瑞西瑪爾的《宗薩堪布貢噶旺秋之生平故事》，www.kunpal.org）
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==Teachings Given to the [[About Rigpa|Rigpa]] Sangha==
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*[[Steven Goodman]], Berkley, U.S.A., 24 January 1998
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==External links==
 
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*[http://www.youtube.com/watch?v=HDLFFlEDIyY Tribute to Khenpo Kunga Wangchuk by the Khyentse Foundation]
 
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*[http://khyentsefoundation.org/chinese/communication/e-News/KFNews15.pdf 欽哲基金會向貢噶旺秋仁波切致敬之專文和影]
 
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*{{TBRC|P5785|TBRC profile}}
 
  
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==Further Reading==
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*[[Dilgo Khyentse Rinpoche]], ''The Wish-Fulfilling Jewel: The Practice of Guru Yoga According to the Longchen Nyingtik Tradition'', Shambhala Publications
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*[[Patrul Rinpoche]], ''[[The Words of My Perfect Teacher]]'', translated by the Padmakara Translation Group, Shambhala 1994, revised ed. 1998
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*Sam van Schaik, ''Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig'', Boston: Wisdom Publications, 2003
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*Steven D. Goodman, 'Rig-'dzin Jigs-med gling-pa and the kLong-Chen sNying-Thig' in ''Tibetan Buddhism: Reason and Revelation'' edited by Steven D Goodman and Ronald M. Davidson, SUNY, 1992
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*[[Tulku Thondup]], ''Enlightened Journey'', Boston & London, Shambhala, 1995
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*[[Tulku Thondup]], ''Masters of Meditation and Miracles'', Shambhala, 1996
  
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==Rigpa Wiki==
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*[http://www.himalayanart.org/pages/longchen/index.html Longchen Nyingtik outline page at Himalayan Art Resources]
  
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[[Category:中譯]]
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[[Category:Longchen Nyingtik]]
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於 2021年1月19日 (二) 15:15 的最新修訂

Rigdzin Jikmé Lingpa, who revealed the Longchen Nyingtik

Longchen Nyingtik (Tib. ཀློང་ཆེན་སྙིང་ཐིག་, Wyl. klong chen snying thig) — a Nyingma cycle of teachings and practice, which was discovered by Jikmé Lingpa as mind terma.

The Revelation of Longchen Nyingtik

Regarding the revelation of the Longchen Nyingtik teachings, Tulku Thondup writes:

While Guru Rinpoche was visiting Tibet…he conferred the Longchen Nyingtik teachings on King Trisong Detsen, Khandro Yeshe Tsogyal, and Vairochana… He gave prophetic empowerments by saying that the teachings would be discovered by Jikmé Lingpa, an incarnation (tulku) of King Trisong Detsen.
So centuries later, when the prophetic empowerments of Guru Rinpoche ripened and the favorable circumstances came to fruition, the concealed Longchen Nyingtik teachings were accordingly awakened in the enlightened mind of Jikmé Lingpa as mind ter.[1]

Jikmé Lingpa discovered the Longchen Nyingtik teachings as mind ter at the age of twenty-eight. Tulku Thondup writes:

In the evening of the twenty-fifth day of the tenth month of the Fire Ox year of the thirteenth Rabjung cycle (1757), Jikmé Lingpa went to bed with an unbearable devotion to Guru Rinpoche in his heart; a stream of tears of sadness continuously wet his face because he was not in Guru Rinpoche’s presence, and unceasing words of prayers kept singing in his breath.
He remained in the depths of that meditation experience of clear luminosity for a long time. While being absorbed in that luminous clarity, he experienced flying a long distance through the sky while riding a white lion. He finally reached a circular path, which he thought to be the circumambulation path of Jarung Khashor, now known as Boudhanath Stupa, an important Buddhist monument of giant structure in Nepal. [2]

In this vision, the wisdom dakinis gave Jikmé Lingpa a casket containing five yellow scrolls and seven crystal beads. One of the scrolls contained the prophetic guide of Longchen Nyingtik, called Nechang Thukkyi Drombu. At the instruction of a dakini, he ate the yellow scrolls and crystal beads, and all the words and meaning of the Longchen Nyingtik terma were awakened in his mind.

Jikmé Lingpa kept this terma secret for years, and he did not even transcribe the terma until he entered another retreat in which he had a series of visions of Longchen Rabjam. Tulku Thondup explains:

In the earth-hare year (1759) he started another three-year retreat, at Chimpu near Samye monastery. During that retreat, because he was inspired by three successive pure visions of Longchen Rabjam, and he was urged by repeated requests of dakinis, he transcribed his terma as the cycle of Longchen Nyingtik. On the tenth day of the sixth month (monkey month) of the monkey year (1764) he made his terma public for the first time by conferring the transmission of empowerment and the instructions upon fifteen disciples. [3]

The Longchen Nyingtik terma consists of tantric sadhanas and teachings.

The Nyingtik Teachings

The Nyingtik teachings are the innermost secret teachings of Dzogchen. The Dzogchen teachings were revealed to Prahevajra (Tib. Garab Dorje) by Vajrasattva, and passed down through an unbroken lineage to present day masters. Within the Dzogchen teachings, there are three categories of teachings suitable to students of different capacity. The Nyingtik is the innermost secret cycle of teachings of the Category of Pith Instructions; this cycle is the most direct approach for students of the highest capacity.

Within the Nyingtik teachings, there are tantras and instructional texts. Regarding the instructional texts, Tulku Thondup explains:

The instructional teachings are elucidated and condensed in two major traditions of Nyingtik. The first one is the detailed teachings for/of the scholars, brought to Tibet by Vimalamitra and known as Vima Nyingtik. It is mainly based on the Seventeen Tantras and the Troma tantra. The second one is the profound teachings for/of mendicants [or yogis], brought to Tibet by Guru Padmasambhava and known as Khandro Nyingtik. It is mainly based on the Longsal Barma tantra. [4]

In the fourteenth century in Tibet, the great master Longchen Rabjam became the lineage holder of both of these Nyingtik traditions, and wrote a commentary on each tradition.

Longchen Rabjam, Jikmé Lingpa, and the Longchen Nyingtik Lineage

Longchen Rabjam (1308-1364)

Longchen Rabjam (1308-1364), also known as Longchenpa, was one of the greatest Dzogchen masters in the Nyingma tradition, and amongst the most brilliant and original writers in Tibetan Buddhist literature. He brought together into a cohesive system the teachings of Vima Nyingtik and Khandro Nyingtik, on which he wrote the ‘Three Yangtik’ or Inner Essencess.

Four centuries later, Jikmé Lingpa was tremendously inspired by the teachings of Longchenpa. After Jikmé Lingpa discovered the terma of Longchen Nyingtik (which included tantric sadhanas and teachings) he entered into a three-year retreat in the caves of Chimphu in which he fervently invoked Longchenpa with a Guru Yoga he had composed. Longchenpa appeared to him in three visions, through which he received the blessing and transmission of the wisdom body, speech and mind of Longchenpa, empowering him with the responsibility of preserving the meaning of the teachings of Longchenpa, and of spreading them. As a result, Jikmé Lingpa’s mind became one with the wisdom mind of Longchenpa.

In this way, Jikmé Lingpa became the lineage holder of Longchenpa’s teachings on the Vima Nyingtik and Khandro Nyingtik. Jikmé Lingpa was a reincarnation of both King Trisong Detsen and Vimilamitra. Therefore, the Nyingtik teachings of these two major lineages flowed together in Jikmé Lingpa.

The Longchen Nyingtik lineage includes both the terma of Longchen Nyingtik discovered by Jikmé Lingpa, and teachings of Longchen Rabjam on Vima Nyingtik and Khandro Nyingtik that were revealed to Jikmé Lingpa in a series of visions.

The Stages of Practice

Dilgo Khyentse Rinpoche said:

The cycle of the Longchen Nyingtik is composed of many sections. It includes the preliminary and main practices, the development and completion stages, and, most important, the practice of Ati Yoga, or Dzogchen. It thus constitutes a complete path to enlightenment.[5]

In the Longchen Nyingtik tradition, the preliminary (or ngöndro) practices are commonly referred to as the Longchen Nyingtik Ngöndro.

After completing the ngondro, training in the development and completion stages is done through sadhana practices such as Rigdzin Dupa. Traditionally, a student trains in a series of three sadhanas known as the Three Roots.

Finally, if the student is sufficiently prepared, a qualified teacher may give the students instructions in Dzogchen, which focus on the direct realization of the nature of mind.

The Major Texts

A thangka showing the deities of Longchen Nyingtik, including the lama Rigdzin Düpa, the yidam Palchen Düpa, the khandro Yumka Dechen Gyalmo, along with Dukngal Rangdrol, Takhyung Barwa, Senge Dongma and the protective deities.

The major texts of Longchen Nyingtik are as follows:

Original Tantras

  1. The root tantra: Kuntu Zangpo Yeshe Longki Gyü
  2. The subsequent tantra: Gyü Chima
  3. Teachings: Kuntu Zangpö Gong-nyam
  4. Instructions
a. Instructions: Nesum Shenje and Neluk Dorje Tsigang
b. Their commentaries: Yeshe Lama with its supporting texts

Sadhanas

1. Male vidyadharas

a. Peaceful:
outer: Guru Yoga
inner: Rigdzin Düpa
secret: Dukngal Rangdrol
innermost secret: Ladrup Tiklé Gyachen
b. Wrathful:
blue: Palchen Düpa
red: Takhyung Barwa

2. Female vidyadharas

a. Peaceful: root sadhana: Yumka Dechen Gyalmo
b. Wrathful: secret sadhana: Senge Dongchen

The Detailed Longchen Nyingtik Lineage

Some of the main lineage holders of the Longchen Nyingtik lineage are listed below.

First stage

Hitting the Essence in Three Words
Six Experiences of Meditation
Seven Nails
Four Means of Abiding
Vima Nyingtik
Khandro Nyingtik

Later stages

A Brief Guide to the Stages of Visualization
The Words of My Perfect Teacher
The Mirror for Seeing Clearly
Special Teaching of the Wise and Glorious King
Illuminating the Excellent Path to Omniscience
Ngöndro Compendium
A Guide to the Words of My Perfect Teacher
A Torch for the Path to Omniscience
The Words of the Vidyadhara which Bestow the Majesty of Great Bliss

Present day teachers
There are many present-day masters of the Longchen Nyingtik lineage; the list below includes some of the teachers most familiar to Rigpa students.

Notes

  1. ↑ Masters of Meditation and Miracles, by Tulku Thondup, pages 43-44.
  2. ↑ Masters of Meditation and Miracles, by Tulku Thondup, pages 122-123.
  3. ↑ Hidden Teachings of Tibet, An Explanation of the Terma Tradition of Tibetan Buddhism, by Tulku Thondup, pages 122-123.
  4. ↑ Masters of Meditation and Miracles, by Tulku Thondup, page 33.
  5. ↑ The Wish-Fulfilling Jewel: The Practice of Guru Yoga According to the Longchen Nyingtik Tradition, by Dilgo Khyentse, Shambhala Publications, page 8.

Teachings Given to the Rigpa Sangha

Further Reading

  • Dilgo Khyentse Rinpoche, The Wish-Fulfilling Jewel: The Practice of Guru Yoga According to the Longchen Nyingtik Tradition, Shambhala Publications
  • Patrul Rinpoche, The Words of My Perfect Teacher, translated by the Padmakara Translation Group, Shambhala 1994, revised ed. 1998
  • Sam van Schaik, Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig, Boston: Wisdom Publications, 2003
  • Steven D. Goodman, 'Rig-'dzin Jigs-med gling-pa and the kLong-Chen sNying-Thig' in Tibetan Buddhism: Reason and Revelation edited by Steven D Goodman and Ronald M. Davidson, SUNY, 1992
  • Tulku Thondup, Enlightened Journey, Boston & London, Shambhala, 1995
  • Tulku Thondup, Masters of Meditation and Miracles, Shambhala, 1996

External Links

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