LIFE OF KUNKHYEN LONGCHEN RABJAM
Among masters of Dzogpa Chenpo since the time of Guru Padmasambhava and Vimalamitra (9th century), Kunkhyen Long-chen Rabjam (Kun-mKhyen Klong-Chen Rab-Byams, 1308-1363) has been the greatest adept, meditator, philosopher, and writer. He was bom in a village called Todtrong (sTod-Grong), in the Tra (Groa')
valley of the Yoru (gYo-Ru) region-one of the two regions of central Tibet (dBus\ Yoru and Wuru (dBu-Ru)—on the tenth day of the eleventh month (TTD 3a/4: 8th of 2nd month) of the earth monkey year of the fifth Rab-chung (Rab Bytmg, a sexagenary cycle). His father, Master lèn-sung (Slob-dPon bsTan-Srung) was
the son of a Nyingmapa sage called Lhasung (Lha-Srung') of the Rog clan. [[Lhasung], who lived to the age of one hundred and five, was the twenty-fifth descendant of the nephew of Gyalwa Chog-yang (rGyal-Ba mChog-dByangs), one of the twenty-five chief disciples of Guru Padmsambhava. Longchen Rabjam’ mother was Sodnamgyen (bSod-Nams-rGyari) of the clan of Drom (Brom).
Miracles accompanied his birth. When he was conceived,
The Life of Kunkhyen Longchen Rabjam is based on: TRL, TRT, ZDO, ZDS, LGY, KNRT, NLC, TTD, DIG, LNTT, PKD and LG unless otherwise indicated.
his mother dreamed of two suns on the head of a huge lion illuminating the whole world and dissolving into her. At his birth the Dharma protectress Namtru Remati (Nam-Gru Re-Ma-Ti) appeared before his mother in the form of a black woman brandishing a sword. Holding the baby in her arms the protectress said:
“I will protect him.” She handed him to his mother and disappeared. One day while his mother was working in the fields, a hailstorm occurred and she ran home, forgetting the baby in the field. When she remembered him, she went in search of him, but the baby had disappeared. She began to cry and the black
woman appeared again, this time with the baby in her arms, and gave him back to his mother.
According to many prophecies, one of Longchen Rabjam’s previous incarnations was Princess Pemasal (Padma gSal), the daughter of King Thrisong Deutsen, (790-858). When she was dying, Guru Padmasambhava had entrusted her with the transmission of Nyingthig, the Innermost Essence teachings of Dzogchen.
In the series of lives of Princess Pemasal, the incarnation directly preceding Longchen Rabjam was Perna Ledreltsal (Padma Las-’Brel-rTsal, 129P-1315?), who discovered the Nyingthig teachings. They were entrusted to Princess Pemasal by Guru Padmasambhava as a Terma (gTer-Ma, Discovered Dharma Treasure) and became known as Khadro Nyingthig (mKha’-’Gro sNying-Thig).
From childhood he possessed the noble qualities of a Bodhisattva such as faith, compassion, and extraordinary intelligence. When he was five, he perfected the skills of reading and writing. When he was seven his father gave him empowerments, instructions, and training in the rituals and meditations of Nyingma tantras and Termas, such as Kagyed Desheg Dupa (bKa’-brGyad bDe-gShegs ’Dus-Pa). He was also taught medicine and astrology. When he was nine his mother died.
He memorized both the “Eight Thousand’’ and “Twenty (or twenty-five) Thousand-Verse Prajnaparamita (Transcendental Wisdom)” texts after having read them one hundred times. When he was eleven his father died. At twelve he took the ordination of renunciation (Rab-Byung) from Khenpo Samdrub Rin-chen
(mKhan-Po bSam-’Grub Rin-Chen) and Lobpon Lha Kunga (Slob-dPon Lha Kun-dGa’) of Samye (b Sam-Yas) monastery, and was given the name Tshulthrim Lodro (Tshul-Khrims Blo-Gros). He gained mastery of Vinaya, the teachings on monastic discipline, and
taught them at fourteen. At sixteen he received many teachings of New Tantra (sNgags gSar-Ma) from Trashi Rinchen (jbKra-Shis Rin-Chen) and others. From the age of nineteen he studied scholarly texts including the seven treatises on logic by Dharmakirti, the five texts of Maitrinatha/Asangha, and many
Madhyamaka and Prajnaparamita texts at Sangphu Neuthog (gSang-Phu sNeu-Thog) monastic university for sixLY 127b/3 years with many great teachers including Lobpon Tsengonpa (Slob-dPon bTsan-dGon-Pa), the fifteenth throne-holder, and Latrangpa Chopal Gyalt-shen (Bla-Brang-Pa Chos-dPal rGyal-mTshan), the
sixteenth throne-holder of the Lingtod (Gling-sTod) school of Sangphu. After the 7th throne-holder of Sangphu, Tsangpa Jampal Senge (gTsang-Pa ’Jam-dPal Seng-Ge), the monastery divided into two seats; Lingtod (Gling-sTod) and Lingmed (Gling-sMad).
Sangphu was founded in 1073 by Ngog Legpa’i Sherab (rNgog-Legs-Pa’i Shes-Rab), one of the three chief disciples of Atisa. It was the seat of Ngog Loden Sherab ([[[rNgog Blo-IDan Shes-Rab]], 1059-1109), the celebrated translator of the period of “Later Spread of Dharma.” For centuries it was one of the most
important institutions of learning in Tibet, but in recent times the studies for which it was famous have been discontinued except at the summer camp of Gelugpa scholars and students. When Khyentse Wangpo (jnKhyen-brTse’i dBang-Po, 1820-1892) visited Sangphu around 1840, he found that it had become a
village of lay people possessing some objects of religious value. Sangphu and Samye are the two monastic institutions, in addition to the hermitage of Master Kumaradza (S. Kumàraràja), at which Longchen Rabjam mainly obtained his education and training. With the translator [[Panglo Lodro] Tenpa]]
(dPang-Lo Blo-Gros brTan-Pa (1276-?), he studied Sanskrit, poetics, composition, drama, five major sutras, and Abhidharma. He beheld the pure visions of many deities, such as Manjusri, Sarasvati, Vajravarahi, and Tara, as a result of his meditation on their sadhanas. He made an academic tour (Grva-sKor) of different learning institutions, and
because of his scholarship he came to be renowned by the honorific names, Samye Lungmangpa (bSam-Yas Lung-Mang-Pa), the One from Samye Who Has Enhanced Many Scriptures, and Longchen Rabjam, the Profound and Infinite, or the Doctor of Profound Metaphysics.
He wandered in different places and studied with many celebrated scholars. He received the teachings of the Sutras (mDo), Mayajala (sGyu-PhrulDrva-Ba) and
Cittavarga (Sems-sDe), and the three major divisions of the Old Tantras (sNgags rNying-Ma) from master Zhonu Dondrub (gZhon-Nu Don-Grub) of Danphag (Dan-Phag) (monastery), Nyonthingmawa Sangye Trag-od (Myon-mThing-Ma-Ba Sangs-rGyas Grags-Pa), and others. From about twenty teachers, including Sangye Tragpa
(Sangs-rGyas Grags-Pa) of Nyothing (Myos-mThing), Zhonu Gyalpo (gZhon-Nu rGyal-Pd), Zhonu Dorje (gZon-Nu rDo-rJe), Karmapa Rangchung Dorje (Rang-Byung rDo-rJe, 1284-1334), Sonam Gyaltshen (bSod-Nams rGyal-mTshan, 1312-1375) of Sakya (Sa-sKya) and others, he received all the teachings and transmissions of both
old and new tantras of various lineages which were taught in Tibet at that time. He felt distaste for the rough and jealous nature of some monks from Kham (Khams) province at Sangphu, his main monastic college, and he chose to leave. In
the fifth month of an eight month dark-retreat at a cave at Gyama’i Chogla (rGya-Ma’i ICog-La), he had a vision at dawn. He was standing on the sandy bank of a river, from which he could see some hills. He heard the sound of singing accompanied by music. Looking in the direction of the sound, he saw a beautiful sixteen year old woman attired in brocade, ornamented with gold and turquoise and wearing a golden veil over her face. She was riding a horse with leather saddle and bells. He held on to the end of her dress and prayed: “O, Noble Lady (i. e. Tara),
please accept me with your kindness.” She put her crown of precious jewels on his head and said: “From now on, I shall always bestow my blessings upon you and grant you powers.”
?it that point his body and mind became absorbed in a contemplative state of bliss, clarity, and freedom from conceptions. “I did not wake up for a long
time!” as he put it. Although he awakened at sunrise, for three days he remained in the same experiential state. It established the interdependent causation of his encountering the Nyingthig teachings. After the retreat he gave the empowerment (¿Bang) of Vairocana to about thirty men and women. It may
have been the first empowerment he had given. From there he went to Samye monastery. At twenty-seven2 as prophesied by his tutelary deities, he went to meet Rigdzin Kumaradza (Rig-’Dzin Kumararaja, 1266-1343), the great transmission-holder
of Nyingthig in general, and especially of the Nyingthig teachings transmitted in Tibet by Vimalamitra, known as Sangwa Nyingthig (gSang-Ba sNying-Thig) or Vima Nyingthig.
The master was staying in Yartod Kyam (Yar-sTod sKyani) with his disciples in a camp of about seventy wind-breaking shelters. The master received Longchen Rabjam with joy and inspired him with the prophecy that he would become the transmission-holder of Nyingthig. The master said: “Last night I dreamed of a
wonderful bird, said to be the divine bird, with a flock of a thousand birds. They came and carried away my texts in all directions. It is a sign that you will become a transmission-holder of my teachings. I shall give you the complete teachings.”
Longchen Rabjam was highly pleased with the master’s acceptance and his inspiring words. But he had no material possess with which to make a Dharma-contribution to the community, and this was a requirement for admission. He was so sad, and he thought, “I
shall be the only person who has to leave the Lama for lack of a Dharma-contribution. I ought : a month Twenty-seven, according to PKD 108a/3 & TTD 9b/6, and twenty-nine according to Uro 120a/3 & LG, i22b/6
to get out of this valley during the night before dawn, for it will be shameful to leave after daybreak in front of everyone’s eyes.” The master read Longchen Rabjam’s thoughts by means of foreknowledge.
At dawn when Longchen Rabjam was getting up, two messengers arrived from the master saying, “The Lord of Dharma (Chos-rje) wants you to come to see him.” The master gave him tea and said to the caretakers of the community: “I am paying the Dharma-contributions to the community on Geshe Samyepa’s (dGe-bShes bSam-Yas-Pa, i.e., Longchen Rabjam’s) behalf. He will be the best among all my students.” In that year he received the empowerments (dBang) and instructions (Khrid) of Nyingthig teachings of the Vimalamitra lineage. The next year, in addition to other
empowerments and instructions, he received the transmissions of all the other tantras and instructions of the three categories of Dzogpa Chenpo.
While he was studying with Rigdzin Kumaradza, Longchen Rabjam lived under circumstances of severe deprivation. During the extremely cold winter, he had only one ragged bag to use as a mattress and blanket, and to protect himself from the snow and cold. For two
months he had to live on only three “Tre” (Bre, quarts) of flour and twenty-one pills of Ngulchu (glNgul-Chu), the size of a pea.
To combat the development of attachment, it was the Lama’s teaching to move the camp from one no-man’s-land to another. During one spring alone they moved camp nine times, and that caused great hardship to Longchen Rabjam.
Just as he got settled, the time would come to move again. It was under these circumstances that he received, among others, the complete innermost teachings of Nyingthig from the master, like water poured from one vessel into another. And by practicing day
and night he realized the same attainment as that of his master. He was empowered as the Dharma-heir of the master and the lineage-holder of the transmission for future disciples.
As he promised his Lama, he practiced the teachings of the master in different sacred places for seven (or six) years in retreat (including a three-year retreat?) at Chimphu (mChims-Phu) of Samye. He beheld the pure visions of Peaceful and Wrathful manifestations of Guru Padmasambhava, Vajrasattva, Tara, and the Root Deities. Dharma protectors vowed to serve him and fulfill his wishes. With the deities of the Eight Great Mandalas (bKa’-brGyad)^ he became able to communicate as person to person.
Form time to time he visited Rigdzin Kumaradza and received clarifications of the teachings and his training. He pleased his teacher with his offerings of practice of Dharma: realization of view, progress of meditation, and wisdom of knowing all the knowable subjects. He also made the offering of all his
material possessions seven times. Longchen Rabjam himself describes his attainments in The History of Lama Yangtig (Bla-Ma Yang-Tig):
There is no more attachment to Samsara in me. I am liberated from the chain of hopes and fears. I always remain in the view and contemplation of Absolute Dzogpa Chenpo
While he was praying and making offerings to the Chowo (Jo-Bo) image in Lhasa, he saw a light emerge from the forehead of the image and dissolve into his forehead. It caused him to recollect his previous Eves as a scholar at Vulture Peak in India and also in the Li country, and his knowledge of scriptures
from those times was awakened. It broadened his scholarship further. At thirty-one he gave empowerments (sMiri) and instructions (Grot) of Nyingthig to some disciples, for the first time, at Nyiphu Shugseb (sNyi-Phu’i Shug-gSeb).
Then his disciple Yogi Odzer Gocha [(A’od-Zer Go-Cha]]) offered him the texts of Khadro Nyingthig (mKha’-’Gro sNying-Thig), which he had found after a very hard search. At the same time, Shenpa Sogdrubma (Shan-Pa Srog-sGrub-Ma), the Dharma protectress, also presented him with a copy of the same text, which had
important significance. Khadro Nyingthig is the teachings of Nyingthig transmitted in Tibet by Guru Padmasambhava to Lhacham Pemasal (9th century) and then concealed as a Terma and discovered from a rock at Danglung Thramo (Dangs-Lung Khra-Mo) of Dagpo (Dvags-Pd) valley by Pema Ledrel tsal, the immediate previous incarnation of Longchen Rabjam.
The next year, at thirty-two, he gave the empowerments and teachings of Vima Nyingthig to eight fortunate male and female disciples in the midst of wondrous manifestations, visions, and experiences at Chimphu Rimochen (mChims-Phu Ri-Mo-Chari). The Dharma protectress Ekadzati gave prophecies through a female disciple whom she possessed. Dancing, Longchen Rabjam sang the ^¿zjra-song:TRT
O yogis, how joyous and happy it is!
Tonight, in the unexcelled Buddha-field,
In one’s own body, the palace of the Peaceful and Wrathful deities,
The mandala of the Buddhas, clarity and emptiness, has developed.
The Buddha does not exist externally, but within (oneself) ....
This is because of the kindness of the Lama.
The Lama does not dwell outside but within (oneself), The Lama of primordial purity and spontaneous presence Dwells in the state of clarity and emptiness, free from apprehensions....
O mediators! Whose mind dwells alone?
Do not hold your thoughts in yourself, but let them go wherever they are at ease.
As the mind is emptiness, whether it goes or dwells, Whatever arises is the play of wisdom....
By knowing the process of the inner five lights,
The external lights of sun and moon have arisen continuously,
By ending inner thoughts at their roots,
Good and bad external circumstances have arisen as the great bliss.
By increasing the inner essence-drops,
The clouds of external Dakinis have always gathered.
By liberating the inner knots of the light-channels,
The external knots of appréhender and apprehended are liberated.
I go to the state of clarity of great bliss.
O vajra brothers and sisters, it is happy and joyful.”
In visions Guru Padmasambhava gave the transmission of Khadro Nyingthig. He gave Longchen Rabjam the name Trimed Odzer (Dri-Med A’od-Zer) and Yeshe Tshogyal gave him the name Dorje Zijid (rDo-rJe gZi-brJid).
At Chugpotrag (Phyug-Po-Brag) near the Do’i Choten (rDo’i mChod-rTeri) of Zurkhardo ÇZur-mKhar-mDo), after performing a Tshog (Tshogs) offering, he opened the Khadro Nyingthig teachings. That night, he experienced the state of meditative clarity of remaining in the state of original purity, the Dharmakaya,
manifesting its power, the Sambhogakâya, and projecting its clarity externally, the Nirmanakâya. Then he discovered and transcribed the Khadro Yangtig (mKha’-’Gro Yang-Tig) as Mind Dharma Treasure (dGongs-gTer), the esoteric supplementary texts for Khadro Nyingthig.
While he was writing Khadro Yangtig, he had visions of Guru Padmasambhava, Yeshe Tshogyal (Ye-Shes mTsho-rGyal), and Yudronma (gYu-sGron-Ma). In particular, Yeshe Tshogyal, the consort of Guru Padmsambhava, was present for seven days, giving introductions and mind-mandate (gTad-rGya) transmission of
the signs, meaning, and examples (brDa, Don and dPe) of Khadro Nyingthig. Although he discovered the seed of this text at Chimphu, he actually transcribed it at Kangri Thod-kar (Gangs-Ri Thod-dKar),LGA29â/5 and so the colophon says that be wrote it at Kangri Thodkar. Although Longchen Rabjam was incarnation
of Pema Ledrel tsal, the discoverer of Khadro Nyingthig, and he also received the transmissions from Guru Padmasambhava and Yeshe Tshogyal in his very lifetime, he received the transmission from Sho’i Gyalse Legpa (Sho’i rGyal-Sras Legs-Pa, 1290-1366/7), the direct disciple of Perna Ledreltsal, in order to set an example for future followers of the importance of receiving proper transmissions. There were
Earth Dharma Treasures (Sa-gTer) for him to discover but he declined saying, “I am opening the door of Dharma Treasures of the inner clarity, there is no need of Dharma Treasure from the cracks of rocks.”
Then he went to Ogyen Dzong Odzer Trinkyi Kyedmo’i Tshal at Kangri Thodkar (the Fortress of Oddiyana in the Grove of Radiant Clouds at the White-Peaked Snow Mountain), and this hermitage became his main residence. Here he discovered and composed most of his famous Termas and writings, consisting of about two hundred and seventy treatises.'1”1'0 41b/4 But unfortunately, many of his writings are lost. Longchen Rabjam describes Kangri Thodkar in the following words
It is situated north-east of the Trashi Gephel (bKra-Shis dGe-’Phet) temple of Onkyangdo (A’on-Kyang-rDo). It seems that this mountain was adorned by a mane of ice and dressed in moon(-like) whiteness in the past. But with the passage of time, its peak is now decorated with rocky toppings and its faces are
(covered with) medicinal herbs and clean running creeks. The sweet scent of flowers and medicinal herbs is diffused about it. On the south of this mountain, in the midst of a forest of junipers, is the Ogyen Dzong (O-rGyan rDzong, the Fortress of Oddiyana, i.e., Guru Padmasambhava), the pleasure grove of sages blessed by Padma (sambhava), stretching out like the neck of a peacock.
At the request of Yogi Odzer Gocha, he transcribed the fifty-five treatises of Khadro Yangtig (mKha’-’Gro Yang-Tig), the supplementary texts for Khadro Nyingthig, as Mind Dharma Treasures (dGongs-gTer). While the texts were being transcribed, the sky was constantly filled with rainbow lights, and wondrous
magical displays of Ddkinis could be seen by all who were present. Longchen Rabjam saw Vimalamitra in pure visions and received blessings, transmissions, and prophecies. Inspired by Vimalamitra, he wrote Lama Yangtig (Bla-Ma Yang-Tig) in thirty-five treatises, as a support text for Vima Nyingthig. He
also wrote Zabmo Yangtig (Zab-Mo Yang-Tig), a commentary on both Nyingthigs. Various Buddhas, deities, teachers, and Dharma protectors, such as the Peaceful and Wrathful Deities, the Deities of the Eight Great Mandalas, Guru Pad-masambhava, and Vimalamitra periodically appeared before him, bestowed their blessings, and inspired him to write those most esoteric texts. In many instances, his disciples saw Dharma protectors in his room. Ekajati, Vajrasadhu and Rahula used to prepare paper and ink for his writing.
Some of Longchen Rabjam’s major scholarly and sacred works are:
A. Dzodchen Dun (mDzod-Chen bDuri), the Seven Great Treasures:
1. Yidzhin Rinpoche’i Dzod (Yid-bZhin Rin-Po-Che’i mDzod) in twenty-two chapters, and its auto-commentary, Pema Karpo (Padma dKar-Po), with associated treatises. A survey of the whole range of Mahayana Buddhist doctrine, elucidating the ways of study, analysis and training in Mahayana and Vajrayana.
2. Mengag Rinpoche’i Dzod (Man-N gag Rin-Po-Che’i mDzod). A treatise using various series of six constituents to summarize the Buddhist sutras and tantras., particularly the essence of the path and result of Dzogpa Chenpo in their entirety in the form of ethical, philosophical, and meditative instructions.
3. Chpying Rinpoche’i Dzod (Chos-dByings Rin-Po-Che’i mDzod), in thirteen chapters with auto-commentary, Lung-ki Terdzod (Lung-Gi gTer-mDzod). An exposition of the profound and vast teachings of basis, path, and result of the three main categories of Dzogpa Chenpo, namely Semde, Longde, and Mengagde, and in particular Longde.
4. Trubtha Dzod (Grub-mTha’ mDzod) in eight chapters. An exposition of the various philosophical standpoints of all the yanas of sutric and tantric Buddhism.
5. Thegchog Dzod (Thegs-mChog mDzod) in twenty-five chapters. The meaning commentary of the Seventeen Tantras
(rGyud bChu-bDuri) and One Hundred and Nineteen Instructional Treatises (Man-Ngag Gi Yi-Ge brGya bChu-dGu) of Mengagde (Man-Ngag-sDe). It expounds a wide range of Buddhist doctrine, from the manifestation of the absolute teacher, the Trikdya, to the achievement of the spontaneously accomplished final result of the practice of the path of Dzogpa Chenpo, including Thodgal (Thod-rGal, Direct Approach). This text is said to have been written to fulfill the aspirations of Rigdzin Kumaradza at the time of his death.
6. Tshigton Dzod ([Tshig-Don mDzod]]) in eleven chapters. A summary of Thegchog Dzod explaining the crucial points of practice. It begins with a description of the basis and concludes with the result, the state of ultimate liberation.
7. Nelug Dzod (gNas-Lugs mDzod) in five chapters with its auto-commentary. It explains the ultimate meaning of all three divisions of Dzogpa Chenpo.
B. Ngalso Korsum (Ngal-gSo sKor-gSum), Three Cycles on Relaxation. Ngalso Korsum consists of three root (rTsa-Ba) texts, three summaries, called “garlands” (Phreng-Ba), three autocommentaries, called “chariots” (Shing-rTa), and three “meaning commentaries” (Don-Khrid) or Instructions on Practice, totaling fifteen treatises:
1. [[Semnyid Ngalso] (Sems-Nyid Ngal-gSo), the root text in thirteen chapters; its summary, Kunda’i Threngwa (Kun-da’i Phreng-Ba ) (lost); an auto-commentary on the root text, Ngeton Shingta Chenmo ([[[Nges-Don Shing-rTa Chen-Mo]]), a summary of the auto-commentary, Perna Karpo’i Threngwa (Padma dKar-Po’i Phreng-Ba), and the instruction on practice, Changchub Lamzang (Byang-Ch’ub Lam-bZang). The Semnyid Ngalso explains all the stages of the path, the beginning, middle, and end of the sutric and tantric teachings.
2. Gyuma Ngalso (sGyu-Ma Ngal-gSo), the root text in eight chapters; its summary, Mandara’i Phrengwa (Mandara’i Phreng-Ba)-, the auto-commentary, Shingta Zangpo (Shing-rTa bZang-Po)-, and the instruction on practice, Yidzhin Norbu {Yid-bZhin Nor-Bu). This text is an instruction on cutting the ties of attachment to phenomenal existents through the teachings on eight illusory examples.
3. Samten Ngalso [(bSam-gTan Ngal-gSo]]), the root text in three chapters; its summary, Pundarik’i Threngwa {Pun-darika’i Phreng-Ba), its auto-commentary, Shingta Nam-dag {[[[Shing-rTa rNam-Dag]])-, and the instruction on practice, Nyingpo Chuddu (sNying-Po bCud-’Dus). The text is an instruction on the
profound path of absorption, the self-existent natural wisdom. There are two additional texts, a summary of Ngalso Korsum entitled Legshed Gyatsho {Legs-bShad rGya-mTsho) and a table of contents {dKar-Chags) called Perna Tongden {Padma sTong-lDari). The three auto-commentaries of Ngalso Korsum are also known as the Shingta Namsum {Shing-rTa rNam-gSum), The Three Chariots.
C. Rangtrol Korsum {Rang-Grol sKor-gSum), Three Cycles for Natural Liberation. They are the “meaning commentaries” on the instructions of the Semde division of Dzogpa Chenpo.
1. Semnyid Rangtrol {Sems-Nyid Rang-Grol), Naturally Liberated Mind in three chapters and a meaning commentary or instruction on practice entitled Lamrim Nyingpo. (Translations of both of these texts are included in this book.)
2. Chonyid Rangtrol {Chos-Nyid Rang-Grol ) in three chapters, and an instruction on practice entitled Rinchen Nyingpo.
3. Nyamnyid Rangtrol {mNyam-Nyid Rang-Grol) in three chapters, and an instruction on practice entitled Yidzhin ^Nyingpo {Yid-bZhin sNying-Po).
D. Yangtig Namsum {Yang-Tig rNam-gSum), The Three Inner Essences. It contains the crucial points of the esoteric teachings of Mengagde, the highest of the three divisions of Dzogpa Chenpo. In these texts special emphasis is placed on Thodgal training.
1. Lama Yangtig or Yangzab Yidzhin Norbu {Bla-Ma Yang)
Tig or Yang-Zab Yid-bZhin Nor-Bu) consists of thirty-five treatises. It condenses and interprets the vast material of the Four Volumes of Esoteric Teachings (Zab-Pa Pod-bZhi) of Vima Nyingthig and One Hundred and Nineteen Treatises of Instruction (Man-Ngag Gi Yi-Ge brGya bCu-dGu) of Mengagde of Dzogpa Chenpo.
The Four Volumes of Esoteric Teachings are:
Dungyig Chen (Dung-Yig Chan) and
Zang-yig Chen (Zangs-Yig Chari) with Phrayig Chen (Phra-Yig Chan).
2. Khadro Yangtig (mKha’-’Gro Yang-Tig) consisting of fifty-five treatises. In Longchen Rabjam’s previous life as Perna Ledreltsal, he had authority over the texts of Khadro Nyingthig. In his present life he received the transmissions and gained realization of the Khadro Nyingthig teachings, and wrote the texts entitled Khadro Yangtig on Khadro Nyingthig.
3. Zabmo Yingtig (Zab-Mo Yang-Tig) is the most detailed and profound commentary on both Vima Nyingthig and Khadro Nyingthig.
E. Munsel Korsum {Mun-Sel sKor-gSum), Three Cycles on Dispelling the Darkness. These three texts are commentaries on the Guhyamâyâjâla-tantra according toNyingthig views:
1. Chidon Yidkyi Munsel {sPyi-Don Yid-Kyi Mun-Sel),
2. Dudon Marig Munsel bsDus-Don Ma-Rig Mun-Sel),
3. Drelwa Chogchu Munsel ’Grel-Ba Phyogs-bChu Mun-Sel
He attained the Perfection of Intrinsic Awareness {Rig-Pa Tshad-Phebs) through the secret path of Direct Approach {Thod-rGal), the spontaneously perfected state of clarity of Dzogpa Chenpo.
At forty-two, in accordance with a prophesy given by Vimalamitra] in a pure vision, he repaired the Zha Perna Wang-chen (Zhva Padma dBang-Chen) temple at Drada (sBral-mDa*) in the Wuru (dBu-Ru) region. This temple was built in the ninth century by Nyang Tingdzin Zangpo {Nyang Ting-Dzin bZang-Po) on the
order of King Thrisong Deutsen for protection from invasions by foreign “heretics.” Longchen Rabjam also recognized this temple as the one which was prophesied in the Langri Lungten (Glang-Ri Lung-bsTari) text in the Kajur (bKa’-’Gyur) as “the sacred presence of the Zhva country.” He discovered enough gold to fill one Gutse (fGu-Tse, a vessel
for ritual performances) at Samye, and with it he financed the construction. Every day a young boy with a turquoise earring helped the construction crew, but at mealtime he was not present. The crew became suspicious and kept an eye on him. When they stopped work they saw him disappearing into the walls, and
they told this story to Longchen Rabjam. He said that it was Vajrasadhu (rDo-rJe Legs-Pa) who was helping them. While they were digging, many buried effigies of evil and negative forces were unearthed and flew around with a strong rain of earth and stone. People ran for their lives. With his
contemplative power Longchen Rabjam danced with wrathful gestures, uttering mantras in Sanskrit. He summoned them back and miraculously buried them again before the eyes of all who were present. At that time many saw him in the form of Wrathful Guru Padmasambhava. Once when the workers could not erect two
fallen stone pillars, he waved his robes and uttered the words-of-truth (benediction), and instantly they were able to erect them. At the time of consecration many saw him displaying himself in various forms such as Samantab-hadra, and many Buddhas and Bodhisattvas appeared in the sky and sent down a
rain of blessing flowers. Maitreya Buddha, pointing at Longchen Rabjam, gave the prophecy: “After two lives, you will become the Buddha renowned as Rirab Marme’i Gyaltshen (Ri-Rab Mar-Me’i rGyal-mTshari) in the Budc|Jia-field named Perna Tsegpa {Padma brTsegs-Pa)P
Longchen Rabjam was a hermit, and he declined to have any bureaucratic organization. But because of his scholarship and saintly nature, thousands of devotees including scholars, meditators, and lay people continually flocked to him. The greatest scholars and highest political authorities of the time were inspired by him. Because of their pure spiritual interest, they paid respect to what he was naturally and spiritually and never because of the power of his bureaucratic organization or for any political or social gain.
Gompa Kunrig (sGom-Pa Kun-Rig) of Drigung (’Bri-Gung) became his disciple and Longchen Rabjam, fulfilling a prophecy of Guru Padmasambhava, diverted him from the path of warfare. In the prophecy Guru Padmasambhava had said:
In the place known as Dri (’Bri)
Will (come a) son of the demons called Kunga (Kun-dGa"). On his body there will be the mark of a sword.
After death he will go to hell.
Yet, if an emanation of Manjusri from the south (of Tibet) Can subdue him,
He may be freed from taking rebirth in hell.
Kunrig recognized himself as the subject of the prophecy as he had the mark of a sword on his back and was planning to make war in Wu (dBus) and Tsang (gTsang) provinces of Tibet. He assigned a Lama called Palchogpa (dPal-mCh’og-Pa) to search for the emanation of Manjusri. At that time there was no one in
Central Tibet who was more learned than Longchen Rabjam. So, after searching, the Lama became convinced that Longchen Rabjam was the emanation of Manjusri. Kunrig received many teachings from Longchen Rabjam, and he offered him a monastery called Trog Ogyen (Grogs O-rGyari). Drikung Kunrig was the most powerful rival to Tai Situ of Phagtru (Phag-Gru), the ruler of Tibet, so Longchen Rabjam actually averted a serious war in Tibet.
At Tidro (Tt-sGro) he made Tshog (Tshogs) offerings for a long time. He hoisted a victory-banner on a rock which no man could reach, and the minds of many people were awakened to the Dharma. On the way to Lhasa, he was surrounded by a force of hostile people from Yarlung (Yar-Klungs) who were planning to kill
him, thinking that he was the teacher of Drigung Kunrig. But by his enlightened power he became invisible to them. In the Jokhang (Jo-Khang) before the Jowo, he had various visions of Buddhas and received blessings. When he reached Shugseb (Shugs-gSeh)^ through his fore
knowledge he became aware of the coming war of the earthpig year (1359). So he went to Mon (Bhutan). He gave teachings in Bumthang (Bum-Thang) and Ngalong (rNga-Long), thereby lighting the light of Dharma there, and he put restrictions on hunting and fishing.
At Bumthang he built a monastic hermitage, naming it Thar-paling (Thar-Pa Gling), the Land of Liberation, since approximately one hundred thousand people gathered for his teaching, having the wish for liberation. In Bhutan, he had a daughter and then, after five years, in the fire-monkey year (1356), a son
to Kyidpala (sKyid-Pa Lags). In Zhulen Ser-threngZDS 16b/5 and TRL 43b/6 his son Tulku Tragpa Odzer (sPrul-sKu Grags-Pa A’od-Zer) qy Dawa Tragpa (Zla-Ba Grags-Pa, 1356-1409?), was prophesied as a manifestation of Tadrin (jTa-mGrin, S. Hyagriva). Tragpa Odzer later became a great scholar and a holder of the
Nyinthig lineage. Longchen Rabjam lived as a celibate for the rest of his life. Longchen Rabjam was invited to Lhotrag fLho-Brag). At Layag Lhalung (La-Yag Lha-Lung) and Manthang (Afan-T^ang) he gave teachings of Nyingthig to
approximately a thousand disciples who were mainly monks. He was venerated by Lama Dampa Sodnam Gyaltshen {Bla-Ma Dam-Pa bSod-Nams rGyal-mTshan, 1312-1375) of Sakya and Tragzang (Grags-bZang) of Nyephu for his scholarly responses to their questions, which dispelled their doubts on many crucial points of
philosophical views and meditation training. Tai Situ Changchub Gyaltshen (Ta’i Situ Byang-Chub rGyal-mTshan) of Phagtru, who became the ruler of Tibet in 1349, at first disliked Longchen Rabjam because he was the teacher of Drigung Kunrig, his chief enemy. Later, when he realized the greatness of Longchen Rabjam’s scholarship and his Bodhisattva nature, he took the lotus feet of Longchen Rabjam as a jewel in his crown. At the Tai Situ’s request, Longchen Rabjam gave him and some two thousand devotees the teachings of Innermost Essence (Yang-gSang Bia-Med). Many noble chieftains (JGhri-dPon) of that time
such as Dorje Gyaltshen (rDo-rJe rGyal-mTshan) of Yardrog (Yar-’Brog) and Situ Shakya Zangpo (Shakya bZang-Pd) of Wurtod (dBur-Stod), became his devotees. In Lhasa he was received by a procession of many monks. From a throne placed between Lhasa and Ramoche (Ra-Mo-Che), he gave Bodhicitta ordination and other teachings to the public. He tamed many proud scholars through dialectical reasoning and introduced them to true faith in Dharma. Thereby he became publicly known as Kunkhyen Choje (Kun-mKhyen Chos-rje)^ the Omniscient Lord of Dharma.
At Nyephu Shugseb he gave teachings of Dzogpa Chenpo to an assembly of more than one thousand devotees. In the rocky hills near Trog Ogyen (Grog O-rGyari) monastery, he gave the empowerments and teachings of the Clarity of Vajra-essence (A’od-gSal rDo-rJe’i sNying-Po) to approximately three thousand people, including some forty teachers of Dharma. At the end of the teachings they held a Feast (Tshogs, S. Gana-cakrd) Offering ceremony and he addressed them, saying:
This Feast Offering is going to be the last one we shall do together. You should renounce your worldly activities and get the ultimate essence (of life) though the profound path of training (in Dharma). Then he went to Zha temple, and at the time of public teachings, wonders occurred such as a rain of flowers from the sky . At fifty-six, in the water-hare year of the sixth Rabjung (1363) in the midst of giving teachings, he asked Gyalse Zodpa (rGyal-Sras bZod-Pa) for paper and ink. To the utmost sorrow of his disciples, he wrote his spiritual testament, entitled Trima Med-pa’i Od (Dri-Ma Med-Pa’i A’od), The Immaculate Radiance.
Here are some lines from his testament:
As we have known the nature of samsara long ago, Mundane possessions have no essence;
So now I am leaving this impermanent illusory body, and I will tell you what alone is good for you. Listen to me.... Today, as I am inspired by The Face of compassionate lord Perna, My delight at death is much greater than
The delight of traders at making their fortune at sea, Of the lords of the gods who have proclaimed their victory in war;
And of those (sages) who have accomplished absorption. As when the time comes, travelers go on their way, Now Perna Ledreltsal will not remain here any longer, But will go to dwell in the secure, blissful, and deathless state....
Now we will not have any more connection in this life. I am a begger who is going to die as he likes,
Do not feel sad but pray always.
Then he traveled to the forest of Chimphu by way of Gyama (rGya-Ma) and Samye. He said: “(The spiritual power of) Chimphu is equal to the Sitavan cemetery in India. Death in this place is better than a birth in other places. I am going to leave my worn-out body here.”
Then he displayed sickness of the body. But he kept giving teachings to the huge gathering of people who were assembled there to receive them from him. When the disciples requested him to take rest, he said: “I would like to finish the teachings.”
On the sixteenth of the twelfth month of the same year, he performed elaborate offerings to the Dakas and Dakinis. He then gave his last public teaching, saying: “You should devote yourself solely to Dharma practice. There is no essence in compounded phenomena. Especially you should emphasize the practices
of Thregchod and Thodgal. If you face any difficulties in understanding the practices, read Yangtig Yid-zhin Norton (or Bla-Ma Yang-Tig)', it will be like a wish-fulfilling jewel. You will attain nirvana in the state of Dissolution of all Phenomena into the Ultimate Nature (Chos-Nyid Zad-Pa)”
On the eighteenth, he said to a few disciples: “Arrange an offering and then all of you leave the room.” When the disciples expressed their wish to stay near him, he said: “Then, I am going to leave my worn-out illusory body. Do not make any noise, but remain in contemplation.”
Then his mind dissolved into the primordial state and left his body sitting in the posture of Dharmakaya. Those present witnessed the trembling of the earth and roaring sounds, which the scriptures identify as signs of high attainments. They kept his body for twenty-five days. During that period tents of
rainbow lights constantly arched across the sky. Even in the twelfth and first months (around February), the coldest months in Tibet, the earth became warm, the ice melted, and roses bloomed. At the time of his cremation, the earth trembled three times and a loud sound was heard seven times. The remains,
his heart, tongue, and eyes, were found unburnt. Five kinds of gDung (¿Dungs') and numerous Ringsei (Ring-bSrel) emerged from the bones as an indication of his attainment of the five bodies and five wisdoms of Buddhahood.LG 136b/6 It is well known that the big Ringseis increased to hundreds and thousands. One of Longchen Rabjam’s main incarnations was the great Terton (gTer-sTon) Perna Lingpa (1450-?), who was bom in Bhutan.
Longchen Rabjam was one of the highest and greatest scholars and adepts of Tibet. But his daily conduct of life was simple, human, and precise. He was the reincarnation of realized beings, yet he demonstrated the life of a humble individual devoted to the activities of studies, training, and discipline in
order to fulfill the goal of his manifestation, which was to be an example of a trainee and teacher of the Dharma. Here are some of the many inspiring and interesting passages from his biographies:
Anything offered to him out of faith would be used only for the service of Dharma and never for himself or for any mundane purpose. He never allowed any material dedicated to the Dharma to be diverted to another purpose. He never showed respect to a layman, however great or powerful, and said: “Respect
should be paid to the Three Jewels but not to an unvirtuous person.” He never offered a seat or paid respect to people who were proud because of power and riches. When he distributed offerings to monks, he started from the end of the row saying “We should be careful not to miss people at
the end of the row; people who are at the top of the row will get the offerings anyway.” According to scriptures, if an ordinary person receives and accepts respect from a high spiritual person, much of his merit is thereby consumed. However great the offerings made to him, he said dedication prayers
but never expressed gratitude, and he said, “Patrons should have the opportunity to make merits.” So the patrons would receive merits instead of expressions of gratitude for their offerings. As he was detached from hopes and fears of worldly achievement, he spent his life in hermitages and refused
to establish or live in any residences, saying, “If I tried, I would be able to establish a monastery, but to do so causes distractions. So it is better to concentrate on disciplining the minds (of people).”
He observed the offering ceremonies of both tenths (of the waxing and waning of the moon, that is, the 10th and 25th of the Tibetan lunar calendar) and the
8th of every month. He was immensely kind to poor and unfortunate people, and he used to enjoy with great pleasure the food offerred by poor people, even if it was of terrible quality, and then would say lots of prayers for them.
This brings one to a very interesting observation. From the social point of view, a common person may think that if Longchen Rabjam was immensly kind to poor people, his effort must have been to give all the material things he had to the poor. In many cases he must have done so. But in the biographies there
is no mention of such conduct. In any case, there is a spiritual point behind this. Most of the material things Longchen Rabjam could have had, which he never kept but passed on for religious purposes, were the “offerings-of-faith” made by his devotees, and these were dedicated to religious purpose. A
material-of-faith must be spent for a religious purpose, for the service of Buddha, Dharma, or Sangha, and not for mundane purposes or to be enjoyed by lay persons. If a material-of-faith is enjoyed by an ordinary person instead of being used for religious purposes, the lay person will be creating demeritorious karma, which will create more hardship in future. From the Dharma point of view, by accepting their offerings,
he gave an opportunity for the poor people to make merits, which is the cause of future happiness. So he was indeed doing a favor to the poor by providing himself as a means for them to make merits, although he could get the best meals in the richest families. That is why the biographers speak in particular
about Longchen Rabjam’s enjoying the food offered by the poor to illustrate his kindness to them. In the History of Lama Yangtig Longchen Rabjam advises his followers in simple
My future followers! Leave your mundane activities of this life behind. Begin the preparations for the next lives. Rely on a perfect virtuous teacher. Receive instructions on the essence of clarity. Practice the secret teachings of Nying-thig in solitude. (Attain the result of) transcending (the
differentiations of) samsara and nirvana in this very lifetime. If you receive any prophecy, devote yourself to the service of others (by teaching, and so forth) as much as you can. Propagate the teachings while tolerating ingratitude and hardship.
One of the most outstanding characteristics of Longchen Rabjam’s teachings is his stress on harmony with nature: the peaceful vastness and beauty of external nature as the support and the peaceful vastness and awareness of the inner nature of enlightened mind as the goal. By seeing the undisturbed
peacefulness, unpolluted clearness, and uncomplicated simplicity of outer nature as it is and by relying on them, one gets inspiration that brings forth the realization of the inner natural state. He appreciates the nature of external phenomena and sees their virtues. He emphasizes that for a beginner,
positive external phenomena are an important basis for generating meditative progress. The following are quotations from his writings to illustrate his views on outer and inner nature.
Enchanting caves and fields in peaceful forests Adorned with flowers moving in dance and streams sounding Lhung,
In them, may we without wavering contemplate our tired minds,
And remain there to fulfill the purposes of precious human life.
In that place, not having encountered any wild beings, Having pacified emotional defilements, and having achieved the seven noble qualities,
At the time of leaving the living body,
May we attain the king of the mind, the primordial state.
External nature is beneficial for inner spiritual training: a/1 At the top of a hill, in a forest, on an island
Which is enchanting and harmonious during the four seasons,
Contemplate one-pointedly without distractions
On the clarity free from conceptualizations....
As the outer and inner (phenomena and mind) are interdependent,
One should live in an enchanting, solitary, and pleasant place.
Mountaintops, as they broaden and clear the mind, Are good places for dispelling dullness and auspicious for (training on) the development stage.
Snow-mountains, as they clean the mind and clear contemplation,
Are good places for (training on) insight, and there will be fewer obstructions.
Forests, as they stabilize the mind and develop the abiding of contemplation,
Are good places for (training on) tranquillity and the growth of bliss.
Rocky mountains, as they generate the feeling of remorse and impermanence,
And are clear and powerful, are good places to achieve the union of insight and tranquillity.
Riverbanks, as they shorten (mundane) thoughts,
Generate the development of emergence (from samsara) swiftly.
Charnel grounds, as they are powerful and cause the attainments to come swiftly,
Are good places for (training in) both the development and perfection stages.
The choice of places for meditation depends on the strength and need of individual meditators :s™3a/3
Places such as towns, fairs, empty houses, single trees, Where human and non-human beings move about, Distract beginners and become obstructions.
But they are supreme supports for well stablized meditators.
The beauty and peace of solitude generate inspiration, joy, and tranquillity in one’s mind and life. Longchen Rabjam conveys the virtues of solitude by describing the tranquillity of forests in his Narrative of Joyfulness in the Forest:^
In a forest, naturally there are few distractions and entertainments,
One is far from all the suffering of danger and violence. The joy is much greater than that of the celestial cities. Enjoy today the tranquil nature of forests.
O, mind, listen to the virtues of the forests.
The precious trees, worthy objects to offer to the Buddhas, Bend under the load of fruit that is growing splendidly. Blossoming flowers and leaves emit sweet odors. Fragrant scents fill the air.
Mountain streams sound the enchanting music of drums. The coolness of the moon touches everything. The middle (of the trees)
Are covered with dresses of dense rain-clouds.
(The sky is) decorated with stars and planets. Flocks of swans fly around the sweet-smelling lakes. Birds and deer move about in peace.
Wishing-trees, lotuses, and blue lilies
Are filled with honey-bees singing “dar” and “dir.” Trees are moving with dancing gestures.
The hands of hanging creepers
Bend down, conveying “welcome” to the visitors. The cool and clean ponds covered with lotuses
Radiate like smiling faces.
The blue meadows are as if covered by the sky (descending to earth).
Pleasure groves beautified by chains of flowering trees Are like the rising of stars and planets in a clear sky. As if the gods are playing in a pleasure garden, Cuckoos emit sweet sounds, intoxicated (with joy). Seasonal breezes (blow) as they distribute flowers.
The clouds resound with joyous thunder.
The excellent showers arrive as if they are cooling (the heat).
The food of roots, leaves, and fruit
Are uncontaminated by unvirtuous deeds and are provided in all four seasons.
In forests emotions decline naturally.
There no one speaks unharmonious words.
As it is far from the distractions of entertainment in towns, In forests the peace of absoption grows naturally.
(Life in forests) is in accordance with the holy Dharma, and it tames the mind
And achieves the happiness of ultimate peace.
For a beginner, it is important to see the virtues including the beauty of solitary places such as forests to inspire the mind to solitude. If one does not develop a habit of seeing the ordinary but positive aspects of solitude, such as its beauty, one may never dare to leave mundane entertainments. The purpose of seeing the beauty of nature is not to create an emotional relationship with it.
Longchen Rabjam illustrates the beauty of nature for ordinary eyes as follows
On the banks of rivers ornamented by garlands of bubbles with breezes
In flower gardens, the six-legged ones (honey-bees) are intoxicated (with joy).
Hand-like branches of trees bend down as if upon seeing the (bees),
They are alerting the fairies of the forest.
As soon as the flower garden has provided the honey-bees, The trees of the forest, as if intolerant with rage, Wave the attractive twigs of their branches As if to avenge the flowers.
He explains the way of seeing and interpreting ordinary scenes as an illustration of and inspiration to Dharma :
In the garden of exquisite flowers at the bank of a river The Bliss-gone honey-bees are sitting on the flowers, Totally beautifying the garden and emitting the sound of the Dharma drum,
And the whole garden manifests as if listening to the holy Dharma with respect....
The forest, as if it were the clear sky shining with stars and planets,
Is peaceful and rich with the ornament of garlands of virtues.
It is beautified with the glories of ascetic (nature). Such prosperity never exists even in the heaven of Brahma. Trees carry loads of fruits and leaves. Gardens provide different pleasures in the four seasons. Rivers emit various music sweet to hear.
Forests are ornamented by ascetics in contemplation. From the sounds of trees touched by winds,
Birds, bees, and deer
Hear the pacifying holy Dharma in Brahma voice.
These sights make blossom the thousand-petalled flower of faith.
It seems that all the virtuous karma perfected in the past,
And the blessings of the kindness of the holy ones Have entered the beings of this land,
And that the samsaric ocean is going to end.
Longchen Rabjam explains how, after entering the peaceful solitude of the forest, to proceed on the path of meditation jn it:
After going to the forest, settle in a cave at the foot of a hill, At the foot of a tree in a meadow with medicinal herbs and flowers,
Or in a hut of straw or leaves.
In simple living sustain the body
And devote day and night to virtuous Dharma.
In the forest, by the example of dead leaves Come to realize that the body, youth, and senses Change gradually and do not possess any true essence, And that all types of prosperity are certain to decline. By the example of the separation of leaves and trees Come to realize that friends, enemies, as well as one’s own body,
Who are gathered (at present), are subject to dissociation And are bound to separate.
By the example of empty lotus ponds
Come to realize that various objects of desire, wealth, and prosperity
Are finally going to change, that there is no true essence in them,
And that what is accumulated will be exhausted.
By the example of the change of days, months, and the four seasons,
Come to realize that the blossoming spring flower-like body Is subject to change as time passes, its youth fades away, And the arrival of the lord of death is certain.
By the example of the fall of ripened fruit Come to realize that all, young, adult, or old,
Are subject to die, that the time of death is uncertain,
And it is certain that what is born will die.
By the example of the arising of reflections in ponds Come to realize that various phenomena appear but have no true (existence).
They are like illusions, a mirage and a water-moon, And are certain to be empty of true existence.
Having realized phenomena in that way,
On a wide seat sit straight and comfortably.
With the attitude of benefiting living beings, meditate on the mind of enlightenment.
Do not follow after the thoughts of the past and do not bring forth future thoughts,
And release the present sense from thinking.
Comtemplate in the unwavering state, without projections and withdrawals....
Remain in freedom, clarity, directness, and vividness (Sa-Le\
(The union of) emptiness and clarity, free from apprehensions.
It is the realization of the Buddhas of the three times. Except for contemplating naturally with ease
In the innate meaning, the intrinsic nature of the mind as it is,
Think nothing, release all the thoughts.
Freedom from thoughts, analysis, and conceptualizations Is the vision of the Buddhas.
So, pacifying the forest of thoughts,
Watch the ultimate peace, the intrinsic nature of the mind. At the end (of a meditative session) dedicate the merits by the means known as “pure from three aspects.”
Most of the Tibetan writers express their humility in their writings, such as describing themselves as ignorant and illiterate although they are great scholars, wild and deluded although they are realized persons, and as the most insignificant and inferior members of the community although they are the
most respected ones. It is a way of training themselves to avoid creating pride and arrogance in their scholarship and to be humble, humane, and equal with all and also to teach others humility. But Longchen Rabjam, as some other great realized scholars do, discloses his true self and proclaims his fearless and limitless roar of scholarship and insight to inspire and generate confidence in the teachings in the minds of the followers.
Till the middle of this century, in their writings most of the great scholars of Tibet have relied on scriptures and the teachings of sages who have realized the truth as it is, or on their own realization of the truth as it is. Today many modem scholars write their judgments and criticism of scriptures without having a clue, even intellectually, of what the actual meaning is.
Longchen Rabjam writes as he learned from his realized masters and from authentic scriptures and as he has realized the truth directly by himself through vigorous training on the path to which he was properly introduced. He presents nothing based on his mere intellectual view. Longchen Rabjam himself
Because of training for lives after lives,
And having been introduced into this path by holy teachers,
I have realized the meaning of the utmost profound essence And have perfected the (insight of) the ocean-like utmost supreme yanas.
Therefore, in my sky-like vast wisdom,
From the great clouds of learning and analysis with lightning of benefits and happiness,
Acompanied by thunder of realizations and contemplations, This great rain of teaching has been showered.
Because of the vastness of my intellectual learning and analysis,
I have absorbed the meaning of all the yanas
And am learned in this excellent path of the Vfo/ra-essence.
So I have written this commentary on the profound and vast ultimate sphere.
In Shingta Chenpo he writes:
The glorious Padma(sambhava), bom from the great ocean of compassion and wisdom,
Whose follower, endowed with a thousand Immaculate Rays (Longchen Rabjam),
Is the sun of beings, who dispels the darkness of minds and Remains in the unobscured primordial sphere.
In Gyuma Ngalso he writes:
The Victorious One (Buddha) said that all phenomena are of the character of two (perverted and pure) illusions.
For the purpose of realizing that,
By condensing the essence of all the sütras and tantras, I shall explain what I have realized.
In Semnyid Rangtrol he writes :
Phenomenal existents are unborn and are equalness,
In which the orginally liberated perceptions (percept and mind)
prevail evenly without apprehensions;
Concerning that marvelous sovereign, Naturally Liberated Mind,
Listen while I tell you what I have realized.
Sometimes the purpose of writing is for the writer’s own learning. The best of three ways of studying is to write. The other two are hearing (studying) the teachings and discussion or debate. So the main purpose of writing is to dispel the darkness, the ignorance of one’s own and others’ minds. Longchen Rabjam explains why he has written Semnyid Rang-tro?1
This teaching, the essence of the sun,
Is illuminated by the rising of Immaculate Rays (i.e., Longchen Rabjam).
Today we are in the struggling age, covered by the darkness of wrong views;
In order to dispel them, I wrote this text of definitive meaning.
Longchen Rabjam concludes the commentary of Nelug Dzod gjymg 6 From the vast sky of knowable subjects,
By wisdom, the thousand Rays of the Sun (i.e., Longchen Rabjam),
Condensing the essence of the heart of tantras, scriptures, and instructions,
Composed (this teaching) at the neck of Mt. Kangri Thodkar.
Longchen Rabjam, unlike many other Buddhist writers, is very direct and honest in pointing out others’ wrong views, as a Tibetan proverb says: “Pointing out the faults of disciples directly is the characteristic of a teacher.” It is not out of hatred or harshness but because of his pitying mind and unpretentious, honest, and open nature. In Choying Dzod he writes :
Now, elephant (-like arrogant people), who are boasting that they are Ati (followers),
Are claiming that the hosts of flickering thoughts are the enlightened mind.
Oh! these fools (have fallen into the) pit of darkness, They are far away from the meaning of Dzogpa Chenpo. If you do not know the (differences between) the power of arisings and the power (of intrinsic awareness),
How can you understand the essence of the enlightened mind?
As the Buddha said in the scriptures, Longchen Rabjam also explains that he can only teach the Dharma, the way of reaching enlightenment, if people follow it, for he has no power to bring enlightenment to the minds of living beings just by living among people. So he makes aspirations that he may live in solitude and by practising may attain Buddhahood and serve
beings more effectively:
For living beings I am here,
Giving some (teachings) out of compassion,
But I do not possess the power to bring realization of suchness to them.
So I live alone in forests.
In a (forest which is) rich with pure water, abundance of fruits, flowers, and leaves,
Enclosed with a fence of... bamboo and vines,
With cool, pleasant, and attractive dwellings of bamboo, May my mind attain tranquil absorption.
There, seen neither by people nor demons, Living on pure water and only ascetic substances,
And meditating on the meanings of nectar-instructions of the Lama,
May I leave my living body.
At that time, by realizing the clarity-at-death,
Liberating the clarity of the intermediate state into the primordial state,
And having become inseparable from the bodies and primordial wisdoms,
May I perfect the dual benefits spontaneously.
By reading Longchen Rabjam’s warm, enchanting, and penetrating writings, one can feel the touch of his compassionate mind. The following lines are some of the frequent expressions of his spontaneous and natural feelings in the form of aspirations in his scholarly treatises:
Whoever towards me
Generates anger or faith, or whoever hurts, Praises, or follows me,
May I lead them all swiftly (to enlightenment).
He concludes Shingta Chenpo with the following aspirations:
May my happiness be experienced by all living beings, May the sufferings of living beings be transferred to me.
Until samsara is emptied
May I lead living beings (to happiness and enlightenment).
Like other Buddhist masters, Longchen Rabjam uses the suffering and impermanent nature of samsara as the tool to inspire disciples to Dharma training. In Terjung Rinpoche’i Logyu he writes :
Life is impermanent like the clouds of autumn, Youth is impermanent like the flowers of spring, The body is impermanent like borrowed property, Wealth is impermanent like dew on the grass, Friends and relatives are impermanent as a visitor in a shop;
Although they are associated, they will become dissociated like traveling companions; and
The lord of death, like the shadow of the western mountain,will not delay....
Birth is more fearful than death,
Wherever one takes rebirth in samsara there is no place of happiness,
The Buddha has said; it is like a pit of fire....
By studying one will not attain liberation from suffering: Can a patient be cured from sickness by hearing the prescription?
First, by determining through unerring studies, Dispel all doubts and fabrications by pondering.
And then by meditating on it, one gets liberation (from sufferings).
So, having learned the unerring profound meaning, It is important to practice it alone in forests....
This life ornamented with freedom and endowments (of human life),
It is not known when it will decay; it is like a clay vase. The perception of tomorrow or of the next life, Which one will appear first is unknown.
So please practice Dharma this very day.
The works of this life will never finish until death.
When you stop them, it is their nature that they are finished.
Faith in Dharma is hard to develop,
So whenever you remember (Dharma), practice it.
The following are some of the series of six constituents given by Longchen Rabjam in Mengag Dzod (MD) to summarize and illustrate various ethical, philosophical, religious, and meditational points of Dharma.The important factors for entering the Dharma:
The six important things for entering the Dharma are Observing discipline, the basis of the path, Studying various subjects without falling into bias, Pacifying the three doors and one’s own mind, Refraining from unvirtuous deeds, and developing virtuous deeds,
Having shame, embarassment and developing faith, And having a virtuous master and virtuous friends. These are very important for beginners.
The characteristics of solitude :
The six important factors for living in solitude are
A solitary place with (virtuous) signs,
Which past adepts have touched with their feet,
Where the vow-holders assemble because it is unpolluted by defilements,
Where there are no distractions and entertainments,
Where the provisions of living are easy to obtain,
And where there is no danger from either human or nonhuman beings.
Longchen Rabjam stresses that the condensing of all the different YSnas into one is the means of reaching Buddhahood, and he rejects the view that they are contradictory bodies of teachings. He concludes Semnyid Ngalso with the following words:
Now, ordinary people whose minds’ eyes are not pure,
Take the different paths of the continuum {tantra) and of perfection (paramita)
To be contradictory. They are unaware of the way to unite them as one.
Therefore, they have the eyes of partiality.
Here (in this text), the supremely profound meanings of (all) the yànas, of causation and result,
(I) have condensed as one, as the means of training.
This was written in the fortress of Ogyen at White-topped Snow Mountain
By the raising of Immaculate Rays (i.e., Longchen Rabjam).
According to Longchen Rabjam’s view, all the virtues of the nine yânas are condensed in the awareness, the enlightened mind (Byang-Chub Sems) of Dzogpa Chenpo
The scriptures of the ’Sravakas, Pratyeha-buddhas, and Bodhisattvas
Agree in (the view of) determining non-existence of “self (of person)” and “self of (phenomena)”
And in the freedom from conceptualizations, like space.
In the scriptures of the supremely secret and great yoga of Ati,
In the space-like freedom from distinctions of self and others,
The self-arisen primordial wisdom, one remains.
So all the meaning (of the previous yânas) is condensed in this supreme essence (awareness).
The classes of (outer tantras), Kriya Upa(yoga) and Yogafantraf
Agree that by the means of offering-clouds of self, deity, and contemplations
One attains the accomplishment of the purification of the three doors.
In the secret vajra-summit, the king of the teachings, One actualizes the perceptions, sounds, and thoughts as the deities from the primordial state And accomplishes the purification of the three doors.
So the realization of those (three yanas) is completed in this supreme essence (awareness).
The three (inner tantras), Maha, Anu, and Ati agree:
The world and beings, phenomenal existents, are the male and female deities and their pure lands,
The ultimate sphere and primordial wisdom are perfect in union,
And the ultimate nature is changeless and self-arisen primordial wisdom.
In this most supreme secret (awareness), since all are (primordially) perfected,
And, except for (the appearances of) uncreated mansions in the pure land of blissful primordial expanse,
Which has no outer or inner dimensions, are omnipresent, There are no characteristic phenomena of efforts, acceptances, or rejections.
All are liberated in the infinite expanse of Dharmakaya.
So all the realizations of the (nine yanas) are completed in this great secret essence (awareness).
Longchen Rabjam describes the realization of Dzogpa Chenpo in simple, vivid, but profound words :
If one realizes samsara without basis, it is (the attainment of) nirvana.
If one realizes nirvana as merely nominal, it is the (attainment of the) primordial sphere.
If you are free from efforts and transcend mind, it is the (attainment of) Dharmakaya.
If you are in contemplation without thoughts, it is the (attainment of) transcending the thoughts and expressions.
If there are no concepts and attachments, it is the (attainment of the) natural state.
If you transcend the mind and dissolve phenomena, it is (the attainment of) the ultimate meaning.
If you are free from “is” or “is not,” it is (the attainment of) freedom from extremes.
If you cut off the root of fears and doubts, it is the (at-tainment of) enlightenment.
(Dzogpa Chenpo teaching) is the ultimate and true essence; I taught it for the future fortunate followers.
You and other fortunate followers,
Secure the eternal attainment in the state of dissolution.
The following are some quotations from Longchen Rabjam’s poetic writings to illustrate his vision of human life and mundane phenomena, and his presentation of the view, meditation, and results of Mahayana training:
Six aspects on which one should rely until the final attainment:
Leave relatives and rely on excellent spiritual friends,
Leave unvirtuous friends and rely on learned and disciplined teachers,
Leave agreements and rely on ultimate concord in Dharma, Adopt study and pondering and apply them to the mind, Leave towns and stay in solitude in mountains, And seek teachings and practice them with diligence. If one can follow thus, one will achieve the attainments swiftly.
For (pacifying the) apprehension of truth of self of objects, look at their changes during the four seasons,
For grasping at the permanence of life, look at the dew on the grass,
For ignorance of cause and effect, look at the seeds and their fruits,
For the ignorance of percept and mind, look at dreams in sleep,
For ignorance of one taste, look at molasses and its reflections,
And for the ignorance of non-duality, look at water and ice. These sights are the great antidotes.
The abandonment of six mixed virtuous and unvirtu-ous deeds are:
Do not rely on a teacher who has no spiritual essence but causes hatred and attachments to increase,
Do not accept a disciple who is an improper vessel (of Dharma) and who thinks about the faults (of others),
Do not practice (so-called) virtues which are (actually) the accumulating of unvirtuous deeds,
Do not give charity with expectation of respect and response in return,
Do not make offerings which are for serving one’s relatives and wealth,
And do not give teachings which are for deceiving (people) to earn (personal) gain.
By following these recommendations, one will be in accord with Dharma.
Attainment of Buddhahood depends on six aspects: The excellent tool for Dharma training depends on having a precious human life,
(Attainment of liberation) depends on training since without training one does not attain liberation,
Training depends on knowing perfectly,
Knowing depends on study,
Perfection of study depends on pondering, And all depends on having a virtuous master.
The six excellent supports of the practice of Dharma: Respect the excellent Three Jewels as the supreme object of worship,
Sacrifice the activities of this life as the supreme sacrifice, Have faith, learning, and pondering as the supreme wealth, Recognize the self-nature of Mind as the supreme friend, Abandon clinging to selfish desires as the supreme attitude, And see the Lama as Buddha, which is the supreme accomplishment.
If one acts in these ways, one will accomplish the dual purposes.
The six important virtues are:
Compassion for beings is important for realization of no-self,
Belief in karma is important for devotion (Mos-Pa) to emptiness,
Not remaining in samsara is important for dwelling in peace,
Not expecting results is important for giving charity, To abandon boasting is important for observance of discipline,
And modesty of needs is important for living in solitude. If one possesses these six he will accomplish Dharma training.
The necessities of six equalities:
It is necessary to (feel) that one’s son and enemy are equal by knowing that the beings of the six realms are mothers,
It is necessary to see the equality of gold and pebbles (Bong) by realizing that material wealth is delusion,
It is necessary to see the equality of virtuous and unvirtu-ous deeds as there is no cause and effect in their true nature,
It is necessary to see the sameness of meditation and off-meditation periods by realizing the true nature of the six consciousnesses,
It is necessary to see nondiscrimination by eliminating the emotions as wisdoms,
And it is necessary to see the equality of samsara and nirvana as their nature is primordially pure.
Seeing those equalities is the great yoga.
Training on six perfections without separation is:
Not letting generosity be stolen by the enemy of miserliness,
Not letting the robbers, immoral conduct, destroy moral discipline,
Not letting tolerance be pierced by the weapon of anger,
Not letting effort be bound by the chain of laziness,
Not letting contemplation be polluted by the poison of waverings,
And not letting primordial wisdom be obscured by the darkness of ignorance.
4:Training on six excellent natures is:
Renouncing the activities of the deluded body,
Renouncing the expressions of meaningless speech,
Renouncing the projections of thoughts of the mind,
Renouncing the attachments of desire for enjoyments,
Renouncing engagement in distractions and entertainments,
And renouncing flattery as a means of guarding others’ minds.
The six condensed ways of training in the Yinas are: Training on pure perception by identifying the world and beings as delusory perceptions,
Training on compassion by identifying samsara as misery,
Training on loving-kindness by identifying the beings of the six realms as mothers,
Training in the three vows by identifying karma as interdependent causation,
Training in the development and perfection stages by identifying the four empowerments with the three doors, And training on the ultimate nature by identifying the appearances, sounds, and thoughts as the ultimate nature. If one perfects these trainings there will no obscurations and errors.
The six vajra-words of Dzogpa Chenpo:
The Dzogchen of the basis is the ascertainment of the Mind,
The Dzogchen of the path is the penetration of the crucial point for liberation,
The Dzogchen of result is the attainment of the cessation of hopes and fears,
The Dzogchen of objects is the freedom of the percepts without apprehensions,
The Dzogchen of mind is the arising of the thoughts as supports,
And the Dzogchen of meaning is the natural dissolution of movements.
Whoever realizes those is the king of yogins.
The six confidences of realization of the profound vision are:
Realization of phenomena as the middle free from extremes,
Realization of phenomena as the great clarity,
the union,
Realization of phenomena as equality,
the great bliss,
Realization of phenomena as non-dual, the single essence,
Realization of phenomena as spontaneous accomplishment, free from partiality,
And realization of phenomena as primordially pure, natural.
Although one perfects them, (In their true nature) there is no one who wishes to realize, Nor does the realization itself have any mentality of boasting about realization.
So, this may a yoga is free from examples.
Having realized thus, there are six ways of liberation: The external objects, at the very moment of their appearance,
Are liberated at the appearances (themselves), as ice melting into water.
The inner cognition, at the very moment of its cognizing, Is liberated at the cognition (itself), as bubbles merging in water.
The middle two thoughts, at the very time of their movements
Are liberated at the movements (themselves), as lightning into the sky.
Sounds, designations, and names, at the very moment of their sounding
Are liberated at the naming (itself), as the sounds of an echo.
The theories of apprehension, at the very point of assertion, Are liberated at the assertions (themselves), as rainbows disappearing in the sky.
The results of accomplishment, at the very moment of attainment,
Are liberated at the attainments (themselves), as wishes granted by wishing-jewels.
The nature is self-liberated and the antidotes are selfdisappearing.
It is free from designations and objects, and it is the spontaneous accomplishment of the realization.
See the spontaneously arisen wisdom, the king of views, Meditate on the spontaneously arisen clarity, the king of meditations,
Train on the phenomenal existents as illusions, the king of actions,
Attain the dissolution in the primordial state, the king of results.
The perfect result of meditation is:
The attainment of bodies and wisdoms by perfecting abandonings and realizations.
As the sun and moon uncovered by clouds,
When the nature is freed from obscurations,
It is called enlightenment, and then the spontaneously present virtues appear,
And the appearances of body, consciousnesses, and percepts,
The habituations of three obscurations, will be liberated.
(Like) a lamp in a broken vase, an image in a flower that has opened,
The spontaneously present virtues show forth.
When the habituations of three obscurations have been liberated,
They appear as the Buddha-fields, wisdoms, and Bud-dha-bodies.
In Longchen Rabjam’s writings he occasionally attributes a quotation to the wrong text. He also sometimes changes words in a quotation, but there is no error in the meaning. According to the celebrated scholar Mipham Namgyal (1846-1887), Longchen Rabjam had memorized vast numbers of scriptures. He also
composed many of his writings in solitude where he did not have texts to refer to. So he didn’t rely on copying the texts when he quoted them but wrote
them from memory. When Mipham edited Pema Karpo (PK) and its commentary for pubheation, he didn’t correct them, as there were no differences in meaning, and he saw the changes as a sign of the author’s greatness. Mipham says in his Explanation of Some Difficult Points of Yidzhin Rinpoche’i Dzod\KS 35a/3
There are many errors in the titles of source-texts. It is well known that the Great Omniscient One memorized all the sutras, tantras, and their commentaries, and he became
popularly known as the “One who is from Samye with Many Scriptures” (b Sam-Yas Lung-Mang-Ba). It is said that later when he composed his writings in solitude, without looking at the texts he quoted them from memory, and this is true. There are errors in the (titles) of the quotations and also there are
some differences in the words in the quotations, but there are no differences in meaning (from the original) texts .They are not mistakes of later calligraphers. Since they belong to his original writings, I kept them, because if they are maintained without changes they preserve his great blessings.
In those errors, there are not the slightest differences in the important points of meaning. If one can see this, then these events possess the capacity to generate wonder. So it will be better for them not to be changed (or corrected) by anyone in future also.
NAMES OF LONGCHEN RABJAM AND THEIR SIGNIFICANCE
Longchen Rabjam uses his various names in the colophons of his writings to distinguish the subjects of the texts:LT 209b/2 In the writings which are mainly on interpretable subjects, the mundane sciences such as poetry, metre, and the science of words (language) it is said: “by
Samyepa Tshulthrim Lodro (bSam-Yzs-Pa Tshul-Khrims Blo-Gros)” In the writings which are common to both outer and inner tantras it is said: “by Dorje Zijid (rDo-rJe gZi-brJid).” In the writings which are mainly on profound subjects explained through the stages of the yanas, and on the words and meaning which
explain the divisions of contemplations (Ting-Nge-’Dzin) it is said: “by Drimed Odzer (Dri-Med A’od-Zer).” In the writings which teach the expanse of inconceivable nature in greatest detail it is said: “by Longchen Rabjam.” In the writings in which the yanas, theories, suchness, and so forth, are explained in detail it is said: “by Kunkhyen Ngagi Wangpo (Kun-mKhyen Ngag-Gi dBang-Po).”
