This is the fifteenth article in a series by Lama Drimed Norbu on the lineage holders of the Great Perfection, the simplest yet most profound spiritual approach of the Buddha-dharma. It is the second of two articles on Longchenpa.
For six or seven years after Longchenpa received all of the Great Perfection empowerments and teachings from his guru, Kumeradza, he meditated in retreat, mostly at Chimpu, where Guru Rinpoche had lived and practiced. He was blessed with visions of Guru Rinpoche, Vajrasattva, and the forty-two peaceful and fifty-eight wrathful deities. While in retreat at Chimpu at the age of thirty-two, he conferred empowerments and teachings of the Vima Nyingt’hig on a group of yogis and yoginis. During one stage of the empowerment, a yogini became a vehicle for the dharma protector Ekadzati, who advised Longchenpa about certain aspects of the ceremony and corrected his pronunciation, having him sing as she did in the haunting style of dakini language. During the main part of the empowerment, she sang out, “Mind is free of meditation—how joyful,” and the environment was filled with lights and with magical and melodious songs; all of the disciples entered into deep meditative states transcending sleep and had visions of dharma protectors. Vajravarahi appeared and spoke to Longchenpa about his guru, Kumaradza, and Longchenpa’s dharma activities. Finally, Longchenpa offered a song of realization, after which many dakinis appeared and dissolved into his body. All those gathered saw Longchenpa transformed into a radiant sambogakaya light body.
Not long after this a disciple gave him the text of the Heartdrop Teachings of the Dakinis (Khadro Nyingt’hig), which had been discovered by Longchenpa’s previous incarnation, Pema Ledretsal. He received another copy from a dharma protector. Longchenpa then went to receive transmission of the Khadro Nyingt’hig from a living disciple of Pema Ledreltsal. Having assimilated these teachings, he bestowed them on another group of yogis and yoginis, and again the environment became a pureland.
In a vision, Guru Rinpoche and Yeshe Tsogyal approached Longchenpa. Vimalamitra was to their right, Vajravarahi to their left, and numerous dakinis blowing thighbone trumpets stood in front of them. Behind, many yogis and beautifully dressed dakinis danced ecstatically. The minds of all in attendance blended into luminous clarity beyond sleeping or waking consciousness. Longchenpa was joyous and sang a vajra song:
O yogis, I am very happy and joyous.
Tonight we are in the Unexcelled Pure Land.
In our body, the palace of Peaceful and Wrathful Deities,
Flourishes the assembly of Buddhas, [the union of] clarity and emptiness.
Buddhahood is not somewhere else, but in us.
O meditators, you who hold your mind one-pointedly,
Do not hold your mind at one place, but let it go at ease.
Mind is emptiness [or openness] whether it goes or it stays.
Whatever arises [in mind] is the [mere] play of the wisdom.
The dharma protector Yudrönma advised him to move to the Fortress of Oddiyana in the Joyful Garden of Cloud of Lights. He wrote several volumes there, and his meditative realization reached the level of the third vision of the path of t’hodgal.
Vimilamitra appeared in a vision and gave him teachings, which inspired Longchenpa to write the Lama Yangt’hig, a great work on the Vima Nyingt’hig. He wrote the Khadro Yangt’hig commentaries clarifying the Khadro Nyingt’hig Great Perfection teachings of Guru Rinpoche. All of these, together with the further illuminating teachings of Longchenpa’s Zabmo Yangt’hig, are part of the famous collection called the Nyingt’hig Yabzhi.
In the same vision Vimalamitra pointed his finger toward the Zha Temple in Uru, declaring that Longchenpa should restore it. Longchenpa revealed a terma (hidden treasure) in the temple that contained gold, which he used to finance the restoration. During reconstruction, several skulls and power objects were accidentally unearthed. One of the skulls flew into the air; suddenly a wild wind arose and a hail of earth and stone caused everyone to flee. The skulls began to knock against each other due to the suppressed demonic energies that had been released. One skull leapt up higher than the others, but Longchenpa recalled it with a gaze of blazing wrath. Appearing to others as Wrathful Guru Rinpoche, he crushed it underfoot and buried the remaining skulls beneath a great stupa.
For political reasons, Longchenpa moved for a time to Bhutan, where he established a monastery and teaching facility called Tharpa Ling in Bumtang. It exists even today as a place where Longchenpa’s teachings can be studied and practiced.
Longchenpa returned often to his guru, Kumaradza, to refine his understanding and realization. Many times he offered his master everything he owned, relinquishing all clinging to material objects. With his great realization and scriptural knowledge, Longchenpa could have established many great monasteries, but he was not interested in creating institutions. He did not receive payment for his teachings, and whatever offerings he received he used to serve the dharma. Even when he received huge offerings, he never overtly expressed gratitude, but said simply that through such offerings the patrons themselves were accumulating merit. He was extremely kind to the poor and suffering, and in turn enjoyed the simple foods they gave him, dedicating their merit with aspiration prayers. He preferred solitude and valued natural surroundings, writing:
Far from the towns full of entertainments,
Being in the forests naturally increases the peaceful absorptions,
Harmonizes life in the Dharma, tames the mind,
And makes one attain ultimate joy.
Longchenpa taught on all levels of the Buddhist path but focused mainly on the Great Perfection. He captured the meaning in simple words of advice:
It is important to look straight at [the nature of] the thoughts when they arise.
It is important to remain [in the nature] when you are certain [about the realization of it].
It is important to have the meditationless meditation as your meditation.
With no wavering, maintain it. This is my advice.
He also stated:
The present mind, which is unhindered—
No grasping at “this” [or “that”], free of any modification or dilutions,
and Unstained by [the duality of] grasped and grasper—
Is the nature of ultimate truth. Maintain this state.
At the age of fifty-six, Longchenpa wrote his spiritual testament known as the “Immaculate Radiance,” part of which follows:
As I have long ago realized the nature of samsara,
There is no essence in the worldly existents.
Now, as I am departing from my impermanent illusory body,
I shall tell you what are the beneficial things for you; please listen to me.
You are taking your life as real, but it will cheat you.
Its nature is changing and it has no reality.
By understanding its untrustworthy character,
Please practice Dharma from this very day.
Changing is the nature of friends, like [a gathering of] guests.
They get together for a while but soon separate forever.
By freeing yourself from attachments to friends,
Please practice Dharma that benefits you forever.
Honeylike wealth drips away even as you collect it.
Although you earned it, others will enjoy it.
Now, while you have the power, invest it for the sustenance of your future lives,
By earning merits by giving in charity…
People are impermanent like [groups of] earlier and greater visitors.
Elder people have gone early. Younger people will go later.
People of the present, none will live for a hundred years.
Please realize it [the nature of impermanence] at this very moment.
Appearances of this life take place like the events of today.
Appearances of the bardo will take place like dreams in the night.
Appearances of the next life will come as fast as tomorrow.
Please practice Dharma at this very moment…
Among all the dharmas, the ultimate pith of luminous clarity
Is the Nyingthig, the sacred meaning.
This is the supreme path that leads you to Buddhahood in a single life span.
Please [through this path] accomplish the great blissful universal sublime...
The nature of mind is the ultimate sphere, like space.
The nature of space is the nature of mind, the innate nature.
In meaning they are not separate. They are evenness, Great Perfection.
Please realize the nature at this very moment…
Various phenomena are like reflections in a mirror.
They are emptiness while they are appearing, and emptiness is not other than the appearances themselves.
They are joyful [phenomena], free from designations as one or many.
Please realize the nature at this very moment…
My delight at death is much greater than
The joy of traders who have made their fortunes at sea.
The lords of the gods who have proclaimed their victory in war,
Or those sages who are abiding in absorption.
Now Pema Ledreltsal [Longchen Rabjam] will not remain here much longer.
I go to secure the blissful and deathless nature.
Finally, assuming the lion posture of dharmakaya and settling his mind in the vast expanse of basic space, he left the body of Longchenpa, which remained undisturbed for twenty-five days. During this time, many miraculous signs of his passing occurred. The ground shook, thunder resounded, streams of rainbow light and canopies appeared in the sky. It was cold at that time, yet the ice melted and flowers bloomed. During Longchenpa’s cremation, many relics came from his bones, revealing his attainment of buddhahood.
This article is partially based on accounts given in The Nyingma School of Tibetan Buddhism by H.H. Dudjom Rinpoche. Italicized quoted material is from Masters of Meditation and Miracles by Tulku Thondup, copyright 1996. Reprinted by arrangement with Shambhala Publications Inc., 300 Massachusetts Avenue, Boston, MA 02115.
This is the fifteenth article in a series by Lama Drimed Norbu on the lineage holders of the Great Perfection, the simplest yet most profound spiritual approach of the Buddha-dharma. It is the second of two articles on Longchenpa.
For six or seven years after Longchenpa received all of the Great Perfection empowerments and teachings from his guru, Kumeradza, he meditated in retreat, mostly at Chimpu, where Guru Rinpoche had lived and practiced. He was blessed with visions of Guru Rinpoche, Vajrasattva, and the forty-two peaceful and fifty-eight wrathful deities. While in retreat at Chimpu at the age of thirty-two, he conferred empowerments and teachings of the Vima Nyingt’hig on a group of yogis and yoginis. During one stage of the empowerment, a yogini became a vehicle for the dharma protector Ekadzati, who advised Longchenpa about certain aspects of the ceremony and corrected his pronunciation, having him sing as she did in the haunting style of dakini language. During the main part of the empowerment, she sang out, “Mind is free of meditation—how joyful,” and the environment was filled with lights and with magical and melodious songs; all of the disciples entered into deep meditative states transcending sleep and had visions of dharma protectors. Vajravarahi appeared and spoke to Longchenpa about his guru, Kumaradza, and Longchenpa’s dharma activities. Finally, Longchenpa offered a song of realization, after which many dakinis appeared and dissolved into his body. All those gathered saw Longchenpa transformed into a radiant sambogakaya light body.
Not long after this a disciple gave him the text of the Heartdrop Teachings of the Dakinis (Khadro Nyingt’hig), which had been discovered by Longchenpa’s previous incarnation, Pema Ledretsal. He received another copy from a dharma protector. Longchenpa then went to receive transmission of the Khadro Nyingt’hig from a living disciple of Pema Ledreltsal. Having assimilated these teachings, he bestowed them on another group of yogis and yoginis, and again the environment became a pureland.
In a vision, Guru Rinpoche and Yeshe Tsogyal approached Longchenpa. Vimalamitra was to their right, Vajravarahi to their left, and numerous dakinis blowing thighbone trumpets stood in front of them. Behind, many yogis and beautifully dressed dakinis danced ecstatically. The minds of all in attendance blended into luminous clarity beyond sleeping or waking consciousness. Longchenpa was joyous and sang a vajra song:
O yogis, I am very happy and joyous.
Tonight we are in the Unexcelled Pure Land.
In our body, the palace of Peaceful and Wrathful Deities,
Flourishes the assembly of Buddhas, [the union of] clarity and emptiness.
Buddhahood is not somewhere else, but in us.
O meditators, you who hold your mind one-pointedly,
Do not hold your mind at one place, but let it go at ease.
Mind is emptiness [or openness] whether it goes or it stays.
Whatever arises [in mind] is the [mere] play of the wisdom.
The dharma protector Yudrönma advised him to move to the Fortress of Oddiyana in the Joyful Garden of Cloud of Lights. He wrote several volumes there, and his meditative realization reached the level of the third vision of the path of t’hodgal.
Vimilamitra appeared in a vision and gave him teachings, which inspired Longchenpa to write the Lama Yangt’hig, a great work on the Vima Nyingt’hig. He wrote the Khadro Yangt’hig commentaries clarifying the Khadro Nyingt’hig Great Perfection teachings of Guru Rinpoche. All of these, together with the further illuminating teachings of Longchenpa’s Zabmo Yangt’hig, are part of the famous collection called the Nyingt’hig Yabzhi.
In the same vision Vimalamitra pointed his finger toward the Zha Temple in Uru, declaring that Longchenpa should restore it. Longchenpa revealed a terma (hidden treasure) in the temple that contained gold, which he used to finance the restoration. During reconstruction, several skulls and power objects were accidentally unearthed. One of the skulls flew into the air; suddenly a wild wind arose and a hail of earth and stone caused everyone to flee. The skulls began to knock against each other due to the suppressed demonic energies that had been released. One skull leapt up higher than the others, but Longchenpa recalled it with a gaze of blazing wrath. Appearing to others as Wrathful Guru Rinpoche, he crushed it underfoot and buried the remaining skulls beneath a great stupa.
For political reasons, Longchenpa moved for a time to Bhutan, where he established a monastery and teaching facility called Tharpa Ling in Bumtang. It exists even today as a place where Longchenpa’s teachings can be studied and practiced.
Longchenpa returned often to his guru, Kumaradza, to refine his understanding and realization. Many times he offered his master everything he owned, relinquishing all clinging to material objects. With his great realization and scriptural knowledge, Longchenpa could have established many great monasteries, but he was not interested in creating institutions. He did not receive payment for his teachings, and whatever offerings he received he used to serve the dharma. Even when he received huge offerings, he never overtly expressed gratitude, but said simply that through such offerings the patrons themselves were accumulating merit. He was extremely kind to the poor and suffering, and in turn enjoyed the simple foods they gave him, dedicating their merit with aspiration prayers. He preferred solitude and valued natural surroundings, writing:
Far from the towns full of entertainments,
Being in the forests naturally increases the peaceful absorptions,
Harmonizes life in the Dharma, tames the mind,
And makes one attain ultimate joy.
Longchenpa taught on all levels of the Buddhist path but focused mainly on the Great Perfection. He captured the meaning in simple words of advice:
It is important to look straight at [the nature of] the thoughts when they arise.
It is important to remain [in the nature] when you are certain [about the realization of it].
It is important to have the meditationless meditation as your meditation.
With no wavering, maintain it. This is my advice.
He also stated:
The present mind, which is unhindered—
No grasping at “this” [or “that”], free of any modification or dilutions,
and Unstained by [the duality of] grasped and grasper—
Is the nature of ultimate truth. Maintain this state.
At the age of fifty-six, Longchenpa wrote his spiritual testament known as the “Immaculate Radiance,” part of which follows:
As I have long ago realized the nature of samsara,
There is no essence in the worldly existents.
Now, as I am departing from my impermanent illusory body,
I shall tell you what are the beneficial things for you; please listen to me.
You are taking your life as real, but it will cheat you.
Its nature is changing and it has no reality.
By understanding its untrustworthy character,
Please practice Dharma from this very day.
Changing is the nature of friends, like [a gathering of] guests.
They get together for a while but soon separate forever.
By freeing yourself from attachments to friends,
Please practice Dharma that benefits you forever.
Honeylike wealth drips away even as you collect it.
Although you earned it, others will enjoy it.
Now, while you have the power, invest it for the sustenance of your future lives,
By earning merits by giving in charity…
People are impermanent like [groups of] earlier and greater visitors.
Elder people have gone early. Younger people will go later.
People of the present, none will live for a hundred years.
Please realize it [the nature of impermanence] at this very moment.
Appearances of this life take place like the events of today.
Appearances of the bardo will take place like dreams in the night.
Appearances of the next life will come as fast as tomorrow.
Please practice Dharma at this very moment…
Among all the dharmas, the ultimate pith of luminous clarity
Is the Nyingthig, the sacred meaning.
This is the supreme path that leads you to Buddhahood in a single life span.
Please [through this path] accomplish the great blissful universal sublime...
The nature of mind is the ultimate sphere, like space.
The nature of space is the nature of mind, the innate nature.
In meaning they are not separate. They are evenness, Great Perfection.
Please realize the nature at this very moment…
Various phenomena are like reflections in a mirror.
They are emptiness while they are appearing, and emptiness is not other than the appearances themselves.
They are joyful [phenomena], free from designations as one or many.
Please realize the nature at this very moment…
My delight at death is much greater than
The joy of traders who have made their fortunes at sea.
The lords of the gods who have proclaimed their victory in war,
Or those sages who are abiding in absorption.
Now Pema Ledreltsal [Longchen Rabjam] will not remain here much longer.
I go to secure the blissful and deathless nature.
Finally, assuming the lion posture of dharmakaya and settling his mind in the vast expanse of basic space, he left the body of Longchenpa, which remained undisturbed for twenty-five days. During this time, many miraculous signs of his passing occurred. The ground shook, thunder resounded, streams of rainbow light and canopies appeared in the sky. It was cold at that time, yet the ice melted and flowers bloomed. During Longchenpa’s cremation, many relics came from his bones, revealing his attainment of buddhahood.
This article is partially based on accounts given in The Nyingma School of Tibetan Buddhism by H.H. Dudjom Rinpoche. Italicized quoted material is from Masters of Meditation and Miracles by Tulku Thondup, copyright 1996. Reprinted by arrangement with Shambhala Publications Inc., 300 Massachusetts Avenue, Boston, MA 02115.
This is the fifteenth article in a series by Lama Drimed Norbu on the lineage holders of the Great Perfection, the simplest yet most profound spiritual approach of the Buddha-dharma. It is the second of two articles on Longchenpa.
For six or seven years after Longchenpa received all of the Great Perfection empowerments and teachings from his guru, Kumeradza, he meditated in retreat, mostly at Chimpu, where Guru Rinpoche had lived and practiced. He was blessed with visions of Guru Rinpoche, Vajrasattva, and the forty-two peaceful and fifty-eight wrathful deities. While in retreat at Chimpu at the age of thirty-two, he conferred empowerments and teachings of the Vima Nyingt’hig on a group of yogis and yoginis. During one stage of the empowerment, a yogini became a vehicle for the dharma protector Ekadzati, who advised Longchenpa about certain aspects of the ceremony and corrected his pronunciation, having him sing as she did in the haunting style of dakini language. During the main part of the empowerment, she sang out, “Mind is free of meditation—how joyful,” and the environment was filled with lights and with magical and melodious songs; all of the disciples entered into deep meditative states transcending sleep and had visions of dharma protectors. Vajravarahi appeared and spoke to Longchenpa about his guru, Kumaradza, and Longchenpa’s dharma activities. Finally, Longchenpa offered a song of realization, after which many dakinis appeared and dissolved into his body. All those gathered saw Longchenpa transformed into a radiant sambogakaya light body.
Not long after this a disciple gave him the text of the Heartdrop Teachings of the Dakinis (Khadro Nyingt’hig), which had been discovered by Longchenpa’s previous incarnation, Pema Ledretsal. He received another copy from a dharma protector. Longchenpa then went to receive transmission of the Khadro Nyingt’hig from a living disciple of Pema Ledreltsal. Having assimilated these teachings, he bestowed them on another group of yogis and yoginis, and again the environment became a pureland.
In a vision, Guru Rinpoche and Yeshe Tsogyal approached Longchenpa. Vimalamitra was to their right, Vajravarahi to their left, and numerous dakinis blowing thighbone trumpets stood in front of them. Behind, many yogis and beautifully dressed dakinis danced ecstatically. The minds of all in attendance blended into luminous clarity beyond sleeping or waking consciousness. Longchenpa was joyous and sang a vajra song:
O yogis, I am very happy and joyous.
Tonight we are in the Unexcelled Pure Land.
In our body, the palace of Peaceful and Wrathful Deities,
Flourishes the assembly of Buddhas, [the union of] clarity and emptiness.
Buddhahood is not somewhere else, but in us.
O meditators, you who hold your mind one-pointedly,
Do not hold your mind at one place, but let it go at ease.
Mind is emptiness [or openness] whether it goes or it stays.
Whatever arises [in mind] is the [mere] play of the wisdom.
The dharma protector Yudrönma advised him to move to the Fortress of Oddiyana in the Joyful Garden of Cloud of Lights. He wrote several volumes there, and his meditative realization reached the level of the third vision of the path of t’hodgal.
Vimilamitra appeared in a vision and gave him teachings, which inspired Longchenpa to write the Lama Yangt’hig, a great work on the Vima Nyingt’hig. He wrote the Khadro Yangt’hig commentaries clarifying the Khadro Nyingt’hig Great Perfection teachings of Guru Rinpoche. All of these, together with the further illuminating teachings of Longchenpa’s Zabmo Yangt’hig, are part of the famous collection called the Nyingt’hig Yabzhi.
In the same vision Vimalamitra pointed his finger toward the Zha Temple in Uru, declaring that Longchenpa should restore it. Longchenpa revealed a terma (hidden treasure) in the temple that contained gold, which he used to finance the restoration. During reconstruction, several skulls and power objects were accidentally unearthed. One of the skulls flew into the air; suddenly a wild wind arose and a hail of earth and stone caused everyone to flee. The skulls began to knock against each other due to the suppressed demonic energies that had been released. One skull leapt up higher than the others, but Longchenpa recalled it with a gaze of blazing wrath. Appearing to others as Wrathful Guru Rinpoche, he crushed it underfoot and buried the remaining skulls beneath a great stupa.
For political reasons, Longchenpa moved for a time to Bhutan, where he established a monastery and teaching facility called Tharpa Ling in Bumtang. It exists even today as a place where Longchenpa’s teachings can be studied and practiced.
Longchenpa returned often to his guru, Kumaradza, to refine his understanding and realization. Many times he offered his master everything he owned, relinquishing all clinging to material objects. With his great realization and scriptural knowledge, Longchenpa could have established many great monasteries, but he was not interested in creating institutions. He did not receive payment for his teachings, and whatever offerings he received he used to serve the dharma. Even when he received huge offerings, he never overtly expressed gratitude, but said simply that through such offerings the patrons themselves were accumulating merit. He was extremely kind to the poor and suffering, and in turn enjoyed the simple foods they gave him, dedicating their merit with aspiration prayers. He preferred solitude and valued natural surroundings, writing:
Far from the towns full of entertainments,
Being in the forests naturally increases the peaceful absorptions,
Harmonizes life in the Dharma, tames the mind,
And makes one attain ultimate joy.
Longchenpa taught on all levels of the Buddhist path but focused mainly on the Great Perfection. He captured the meaning in simple words of advice:
It is important to look straight at [the nature of] the thoughts when they arise.
It is important to remain [in the nature] when you are certain [about the realization of it].
It is important to have the meditationless meditation as your meditation.
With no wavering, maintain it. This is my advice.
He also stated:
The present mind, which is unhindered—
No grasping at “this” [or “that”], free of any modification or dilutions,
and Unstained by [the duality of] grasped and grasper—
Is the nature of ultimate truth. Maintain this state.
At the age of fifty-six, Longchenpa wrote his spiritual testament known as the “Immaculate Radiance,” part of which follows:
As I have long ago realized the nature of samsara,
There is no essence in the worldly existents.
Now, as I am departing from my impermanent illusory body,
I shall tell you what are the beneficial things for you; please listen to me.
You are taking your life as real, but it will cheat you.
Its nature is changing and it has no reality.
By understanding its untrustworthy character,
Please practice Dharma from this very day.
Changing is the nature of friends, like [a gathering of] guests.
They get together for a while but soon separate forever.
By freeing yourself from attachments to friends,
Please practice Dharma that benefits you forever.
Honeylike wealth drips away even as you collect it.
Although you earned it, others will enjoy it.
Now, while you have the power, invest it for the sustenance of your future lives,
By earning merits by giving in charity…
People are impermanent like [groups of] earlier and greater visitors.
Elder people have gone early. Younger people will go later.
People of the present, none will live for a hundred years.
Please realize it [the nature of impermanence] at this very moment.
Appearances of this life take place like the events of today.
Appearances of the bardo will take place like dreams in the night.
Appearances of the next life will come as fast as tomorrow.
Please practice Dharma at this very moment…
Among all the dharmas, the ultimate pith of luminous clarity
Is the Nyingthig, the sacred meaning.
This is the supreme path that leads you to Buddhahood in a single life span.
Please [through this path] accomplish the great blissful universal sublime...
The nature of mind is the ultimate sphere, like space.
The nature of space is the nature of mind, the innate nature.
In meaning they are not separate. They are evenness, Great Perfection.
Please realize the nature at this very moment…
Various phenomena are like reflections in a mirror.
They are emptiness while they are appearing, and emptiness is not other than the appearances themselves.
They are joyful [phenomena], free from designations as one or many.
Please realize the nature at this very moment…
My delight at death is much greater than
The joy of traders who have made their fortunes at sea.
The lords of the gods who have proclaimed their victory in war,
Or those sages who are abiding in absorption.
Now Pema Ledreltsal [Longchen Rabjam] will not remain here much longer.
I go to secure the blissful and deathless nature.
Finally, assuming the lion posture of dharmakaya and settling his mind in the vast expanse of basic space, he left the body of Longchenpa, which remained undisturbed for twenty-five days. During this time, many miraculous signs of his passing occurred. The ground shook, thunder resounded, streams of rainbow light and canopies appeared in the sky. It was cold at that time, yet the ice melted and flowers bloomed. During Longchenpa’s cremation, many relics came from his bones, revealing his attainment of buddhahood.
This article is partially based on accounts given in The Nyingma School of Tibetan Buddhism by H.H. Dudjom Rinpoche. Italicized quoted material is from Masters of Meditation and Miracles by Tulku Thondup, copyright 1996. Reprinted by arrangement with Shambhala Publications Inc., 300 Massachusetts Avenue, Boston, MA 02115.
This is the fifteenth article in a series by Lama Drimed Norbu on the lineage holders of the Great Perfection, the simplest yet most profound spiritual approach of the Buddha-dharma. It is the second of two articles on Longchenpa.
For six or seven years after Longchenpa received all of the Great Perfection empowerments and teachings from his guru, Kumeradza, he meditated in retreat, mostly at Chimpu, where Guru Rinpoche had lived and practiced. He was blessed with visions of Guru Rinpoche, Vajrasattva, and the forty-two peaceful and fifty-eight wrathful deities. While in retreat at Chimpu at the age of thirty-two, he conferred empowerments and teachings of the Vima Nyingt’hig on a group of yogis and yoginis. During one stage of the empowerment, a yogini became a vehicle for the dharma protector Ekadzati, who advised Longchenpa about certain aspects of the ceremony and corrected his pronunciation, having him sing as she did in the haunting style of dakini language. During the main part of the empowerment, she sang out, “Mind is free of meditation—how joyful,” and the environment was filled with lights and with magical and melodious songs; all of the disciples entered into deep meditative states transcending sleep and had visions of dharma protectors. Vajravarahi appeared and spoke to Longchenpa about his guru, Kumaradza, and Longchenpa’s dharma activities. Finally, Longchenpa offered a song of realization, after which many dakinis appeared and dissolved into his body. All those gathered saw Longchenpa transformed into a radiant sambogakaya light body.
Not long after this a disciple gave him the text of the Heartdrop Teachings of the Dakinis (Khadro Nyingt’hig), which had been discovered by Longchenpa’s previous incarnation, Pema Ledretsal. He received another copy from a dharma protector. Longchenpa then went to receive transmission of the Khadro Nyingt’hig from a living disciple of Pema Ledreltsal. Having assimilated these teachings, he bestowed them on another group of yogis and yoginis, and again the environment became a pureland.
In a vision, Guru Rinpoche and Yeshe Tsogyal approached Longchenpa. Vimalamitra was to their right, Vajravarahi to their left, and numerous dakinis blowing thighbone trumpets stood in front of them. Behind, many yogis and beautifully dressed dakinis danced ecstatically. The minds of all in attendance blended into luminous clarity beyond sleeping or waking consciousness. Longchenpa was joyous and sang a vajra song:
O yogis, I am very happy and joyous.
Tonight we are in the Unexcelled Pure Land.
In our body, the palace of Peaceful and Wrathful Deities,
Flourishes the assembly of Buddhas, [the union of] clarity and emptiness.
Buddhahood is not somewhere else, but in us.
O meditators, you who hold your mind one-pointedly,
Do not hold your mind at one place, but let it go at ease.
Mind is emptiness [or openness] whether it goes or it stays.
Whatever arises [in mind] is the [mere] play of the wisdom.
The dharma protector Yudrönma advised him to move to the Fortress of Oddiyana in the Joyful Garden of Cloud of Lights. He wrote several volumes there, and his meditative realization reached the level of the third vision of the path of t’hodgal.
Vimilamitra appeared in a vision and gave him teachings, which inspired Longchenpa to write the Lama Yangt’hig, a great work on the Vima Nyingt’hig. He wrote the Khadro Yangt’hig commentaries clarifying the Khadro Nyingt’hig Great Perfection teachings of Guru Rinpoche. All of these, together with the further illuminating teachings of Longchenpa’s Zabmo Yangt’hig, are part of the famous collection called the Nyingt’hig Yabzhi.
In the same vision Vimalamitra pointed his finger toward the Zha Temple in Uru, declaring that Longchenpa should restore it. Longchenpa revealed a terma (hidden treasure) in the temple that contained gold, which he used to finance the restoration. During reconstruction, several skulls and power objects were accidentally unearthed. One of the skulls flew into the air; suddenly a wild wind arose and a hail of earth and stone caused everyone to flee. The skulls began to knock against each other due to the suppressed demonic energies that had been released. One skull leapt up higher than the others, but Longchenpa recalled it with a gaze of blazing wrath. Appearing to others as Wrathful Guru Rinpoche, he crushed it underfoot and buried the remaining skulls beneath a great stupa.
For political reasons, Longchenpa moved for a time to Bhutan, where he established a monastery and teaching facility called Tharpa Ling in Bumtang. It exists even today as a place where Longchenpa’s teachings can be studied and practiced.
Longchenpa returned often to his guru, Kumaradza, to refine his understanding and realization. Many times he offered his master everything he owned, relinquishing all clinging to material objects. With his great realization and scriptural knowledge, Longchenpa could have established many great monasteries, but he was not interested in creating institutions. He did not receive payment for his teachings, and whatever offerings he received he used to serve the dharma. Even when he received huge offerings, he never overtly expressed gratitude, but said simply that through such offerings the patrons themselves were accumulating merit. He was extremely kind to the poor and suffering, and in turn enjoyed the simple foods they gave him, dedicating their merit with aspiration prayers. He preferred solitude and valued natural surroundings, writing:
Far from the towns full of entertainments,
Being in the forests naturally increases the peaceful absorptions,
Harmonizes life in the Dharma, tames the mind,
And makes one attain ultimate joy.
Longchenpa taught on all levels of the Buddhist path but focused mainly on the Great Perfection. He captured the meaning in simple words of advice:
It is important to look straight at [the nature of] the thoughts when they arise.
It is important to remain [in the nature] when you are certain [about the realization of it].
It is important to have the meditationless meditation as your meditation.
With no wavering, maintain it. This is my advice.
He also stated:
The present mind, which is unhindered—
No grasping at “this” [or “that”], free of any modification or dilutions,
and Unstained by [the duality of] grasped and grasper—
Is the nature of ultimate truth. Maintain this state.
At the age of fifty-six, Longchenpa wrote his spiritual testament known as the “Immaculate Radiance,” part of which follows:
As I have long ago realized the nature of samsara,
There is no essence in the worldly existents.
Now, as I am departing from my impermanent illusory body,
I shall tell you what are the beneficial things for you; please listen to me.
You are taking your life as real, but it will cheat you.
Its nature is changing and it has no reality.
By understanding its untrustworthy character,
Please practice Dharma from this very day.
Changing is the nature of friends, like [a gathering of] guests.
They get together for a while but soon separate forever.
By freeing yourself from attachments to friends,
Please practice Dharma that benefits you forever.
Honeylike wealth drips away even as you collect it.
Although you earned it, others will enjoy it.
Now, while you have the power, invest it for the sustenance of your future lives,
By earning merits by giving in charity…
People are impermanent like [groups of] earlier and greater visitors.
Elder people have gone early. Younger people will go later.
People of the present, none will live for a hundred years.
Please realize it [the nature of impermanence] at this very moment.
Appearances of this life take place like the events of today.
Appearances of the bardo will take place like dreams in the night.
Appearances of the next life will come as fast as tomorrow.
Please practice Dharma at this very moment…
Among all the dharmas, the ultimate pith of luminous clarity
Is the Nyingthig, the sacred meaning.
This is the supreme path that leads you to Buddhahood in a single life span.
Please [through this path] accomplish the great blissful universal sublime...
The nature of mind is the ultimate sphere, like space.
The nature of space is the nature of mind, the innate nature.
In meaning they are not separate. They are evenness, Great Perfection.
Please realize the nature at this very moment…
Various phenomena are like reflections in a mirror.
They are emptiness while they are appearing, and emptiness is not other than the appearances themselves.
They are joyful [phenomena], free from designations as one or many.
Please realize the nature at this very moment…
My delight at death is much greater than
The joy of traders who have made their fortunes at sea.
The lords of the gods who have proclaimed their victory in war,
Or those sages who are abiding in absorption.
Now Pema Ledreltsal [Longchen Rabjam] will not remain here much longer.
I go to secure the blissful and deathless nature.
Finally, assuming the lion posture of dharmakaya and settling his mind in the vast expanse of basic space, he left the body of Longchenpa, which remained undisturbed for twenty-five days. During this time, many miraculous signs of his passing occurred. The ground shook, thunder resounded, streams of rainbow light and canopies appeared in the sky. It was cold at that time, yet the ice melted and flowers bloomed. During Longchenpa’s cremation, many relics came from his bones, revealing his attainment of buddhahood.
This article is partially based on accounts given in The Nyingma School of Tibetan Buddhism by H.H. Dudjom Rinpoche. Italicized quoted material is from Masters of Meditation and Miracles by Tulku Thondup, copyright 1996. Reprinted by arrangement with Shambhala Publications Inc., 300 Massachusetts Avenue, Boston, MA 02115.
This is the fifteenth article in a series by Lama Drimed Norbu on the lineage holders of the Great Perfection, the simplest yet most profound spiritual approach of the Buddha-dharma. It is the second of two articles on Longchenpa.
For six or seven years after Longchenpa received all of the Great Perfection empowerments and teachings from his guru, Kumeradza, he meditated in retreat, mostly at Chimpu, where Guru Rinpoche had lived and practiced. He was blessed with visions of Guru Rinpoche, Vajrasattva, and the forty-two peaceful and fifty-eight wrathful deities. While in retreat at Chimpu at the age of thirty-two, he conferred empowerments and teachings of the Vima Nyingt’hig on a group of yogis and yoginis. During one stage of the empowerment, a yogini became a vehicle for the dharma protector Ekadzati, who advised Longchenpa about certain aspects of the ceremony and corrected his pronunciation, having him sing as she did in the haunting style of dakini language. During the main part of the empowerment, she sang out, “Mind is free of meditation—how joyful,” and the environment was filled with lights and with magical and melodious songs; all of the disciples entered into deep meditative states transcending sleep and had visions of dharma protectors. Vajravarahi appeared and spoke to Longchenpa about his guru, Kumaradza, and Longchenpa’s dharma activities. Finally, Longchenpa offered a song of realization, after which many dakinis appeared and dissolved into his body. All those gathered saw Longchenpa transformed into a radiant sambogakaya light body.
Not long after this a disciple gave him the text of the Heartdrop Teachings of the Dakinis (Khadro Nyingt’hig), which had been discovered by Longchenpa’s previous incarnation, Pema Ledretsal. He received another copy from a dharma protector. Longchenpa then went to receive transmission of the Khadro Nyingt’hig from a living disciple of Pema Ledreltsal. Having assimilated these teachings, he bestowed them on another group of yogis and yoginis, and again the environment became a pureland.
In a vision, Guru Rinpoche and Yeshe Tsogyal approached Longchenpa. Vimalamitra was to their right, Vajravarahi to their left, and numerous dakinis blowing thighbone trumpets stood in front of them. Behind, many yogis and beautifully dressed dakinis danced ecstatically. The minds of all in attendance blended into luminous clarity beyond sleeping or waking consciousness. Longchenpa was joyous and sang a vajra song:
O yogis, I am very happy and joyous.
Tonight we are in the Unexcelled Pure Land.
In our body, the palace of Peaceful and Wrathful Deities,
Flourishes the assembly of Buddhas, [the union of] clarity and emptiness.
Buddhahood is not somewhere else, but in us.
O meditators, you who hold your mind one-pointedly,
Do not hold your mind at one place, but let it go at ease.
Mind is emptiness [or openness] whether it goes or it stays.
Whatever arises [in mind] is the [mere] play of the wisdom.
The dharma protector Yudrönma advised him to move to the Fortress of Oddiyana in the Joyful Garden of Cloud of Lights. He wrote several volumes there, and his meditative realization reached the level of the third vision of the path of t’hodgal.
Vimilamitra appeared in a vision and gave him teachings, which inspired Longchenpa to write the Lama Yangt’hig, a great work on the Vima Nyingt’hig. He wrote the Khadro Yangt’hig commentaries clarifying the Khadro Nyingt’hig Great Perfection teachings of Guru Rinpoche. All of these, together with the further illuminating teachings of Longchenpa’s Zabmo Yangt’hig, are part of the famous collection called the Nyingt’hig Yabzhi.
In the same vision Vimalamitra pointed his finger toward the Zha Temple in Uru, declaring that Longchenpa should restore it. Longchenpa revealed a terma (hidden treasure) in the temple that contained gold, which he used to finance the restoration. During reconstruction, several skulls and power objects were accidentally unearthed. One of the skulls flew into the air; suddenly a wild wind arose and a hail of earth and stone caused everyone to flee. The skulls began to knock against each other due to the suppressed demonic energies that had been released. One skull leapt up higher than the others, but Longchenpa recalled it with a gaze of blazing wrath. Appearing to others as Wrathful Guru Rinpoche, he crushed it underfoot and buried the remaining skulls beneath a great stupa.
For political reasons, Longchenpa moved for a time to Bhutan, where he established a monastery and teaching facility called Tharpa Ling in Bumtang. It exists even today as a place where Longchenpa’s teachings can be studied and practiced.
Longchenpa returned often to his guru, Kumaradza, to refine his understanding and realization. Many times he offered his master everything he owned, relinquishing all clinging to material objects. With his great realization and scriptural knowledge, Longchenpa could have established many great monasteries, but he was not interested in creating institutions. He did not receive payment for his teachings, and whatever offerings he received he used to serve the dharma. Even when he received huge offerings, he never overtly expressed gratitude, but said simply that through such offerings the patrons themselves were accumulating merit. He was extremely kind to the poor and suffering, and in turn enjoyed the simple foods they gave him, dedicating their merit with aspiration prayers. He preferred solitude and valued natural surroundings, writing:
Far from the towns full of entertainments,
Being in the forests naturally increases the peaceful absorptions,
Harmonizes life in the Dharma, tames the mind,
And makes one attain ultimate joy.
Longchenpa taught on all levels of the Buddhist path but focused mainly on the Great Perfection. He captured the meaning in simple words of advice:
It is important to look straight at [the nature of] the thoughts when they arise.
It is important to remain [in the nature] when you are certain [about the realization of it].
It is important to have the meditationless meditation as your meditation.
With no wavering, maintain it. This is my advice.
He also stated:
The present mind, which is unhindered—
No grasping at “this” [or “that”], free of any modification or dilutions,
and Unstained by [the duality of] grasped and grasper—
Is the nature of ultimate truth. Maintain this state.
At the age of fifty-six, Longchenpa wrote his spiritual testament known as the “Immaculate Radiance,” part of which follows:
As I have long ago realized the nature of samsara,
There is no essence in the worldly existents.
Now, as I am departing from my impermanent illusory body,
I shall tell you what are the beneficial things for you; please listen to me.
You are taking your life as real, but it will cheat you.
Its nature is changing and it has no reality.
By understanding its untrustworthy character,
Please practice Dharma from this very day.
Changing is the nature of friends, like [a gathering of] guests.
They get together for a while but soon separate forever.
By freeing yourself from attachments to friends,
Please practice Dharma that benefits you forever.
Honeylike wealth drips away even as you collect it.
Although you earned it, others will enjoy it.
Now, while you have the power, invest it for the sustenance of your future lives,
By earning merits by giving in charity…
People are impermanent like [groups of] earlier and greater visitors.
Elder people have gone early. Younger people will go later.
People of the present, none will live for a hundred years.
Please realize it [the nature of impermanence] at this very moment.
Appearances of this life take place like the events of today.
Appearances of the bardo will take place like dreams in the night.
Appearances of the next life will come as fast as tomorrow.
Please practice Dharma at this very moment…
Among all the dharmas, the ultimate pith of luminous clarity
Is the Nyingthig, the sacred meaning.
This is the supreme path that leads you to Buddhahood in a single life span.
Please [through this path] accomplish the great blissful universal sublime...
The nature of mind is the ultimate sphere, like space.
The nature of space is the nature of mind, the innate nature.
In meaning they are not separate. They are evenness, Great Perfection.
Please realize the nature at this very moment…
Various phenomena are like reflections in a mirror.
They are emptiness while they are appearing, and emptiness is not other than the appearances themselves.
They are joyful [phenomena], free from designations as one or many.
Please realize the nature at this very moment…
My delight at death is much greater than
The joy of traders who have made their fortunes at sea.
The lords of the gods who have proclaimed their victory in war,
Or those sages who are abiding in absorption.
Now Pema Ledreltsal [Longchen Rabjam] will not remain here much longer.
I go to secure the blissful and deathless nature.
Finally, assuming the lion posture of dharmakaya and settling his mind in the vast expanse of basic space, he left the body of Longchenpa, which remained undisturbed for twenty-five days. During this time, many miraculous signs of his passing occurred. The ground shook, thunder resounded, streams of rainbow light and canopies appeared in the sky. It was cold at that time, yet the ice melted and flowers bloomed. During Longchenpa’s cremation, many relics came from his bones, revealing his attainment of buddhahood.
This article is partially based on accounts given in The Nyingma School of Tibetan Buddhism by H.H. Dudjom Rinpoche. Italicized quoted material is from Masters of Meditation and Miracles by Tulku Thondup, copyright 1996. Reprinted by arrangement with Shambhala Publications Inc., 300 Massachusetts Avenue, Boston, MA 02115.
