by Longchen Rabjam (—). From his great clouds of prayers arising through wisdom, which permeates the dimension of reality completely, and through. Longchen Rabjam (Longchenpa). Longchenpa. Longchen Rabjam lived from and is revered as one of the greatest scholars in the Nyingma tradition. In Praise of Longchen Rabjam. Book cover By Khenpo Shenga. Translated by Adam Pearcey. Due to the kindness of Guru Padmasambhava, there have been.

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His father was Tenpa Sung, a tantric yogi of the Rok clan. At his conception his mother lontchen of a sun placed on the head of a lion illuminating the whole world. At his llongchen the Dharma protectress Namdru Remati appeared in the form of a black woman.

Holding the baby in her arms, she said, “I will protect him,” and she handed him back to his mother and disappeared. In her series of lives, the incarnation directly preceding Longchen Rabjam was Pema Ledreltsal, who rediscovered the Khandro Nyingthig teachings as a ter. From childhood Longchen Rabjam was endowed with faith, compassion, and wisdom, the noble qualities of a bodhisattva. When he was five he learned to read and write with no difficulty.

At seven, his father conferred on him the empowerments, instructions, and training in the practice of The Peaceful and Wrathful Aspects of the Guru and Kagye Deshek Diipa. His father also trained him in medicine and astrology. He gained mastery of the Vinaya, the texts on the monastic law of moral conduct, and was able to teach them from the age of fourteen.

At sixteen, with the master Tashi Rinchen and others, he started studying many tantras belonging to the New Tantric lineage, such as the two traditions of the fruit and path Lam ‘Brastwo traditions of the six yogas Ch’os Drugthe Wheel of Time Kalachakracutting off [the ego] gChodand the three pacifications Zhi Byed traditions.

At nineteen, longcuen went to the famous Sangphu Neuthang Monastery, and studied Buddhist scriptures on philosophy, logic, and meditation for six years.

While studying, he was also always engaged in meditative training in retreats, and he saw the pure visions of Manjushri, Sarasvati, Achala, Vajravarahi, and Tara, and realized various spiritual attainments. His training in studies and meditation opened the door of his speech treasure. The master received Longchen Rabjam with great joy and gave the prophecy that he would be the transmission-holder of the Vima Nyingthig teachings.

He studied with Rigdzin Kumaradza for two years, receiving instructions on all three categories of Dzogpa Chenpo: Semde, the cycle on mind; Longde, the cycle on the ultimate sphere; and Me-ngagde, the cycle on the ultimate instructions. But the main emphasis of his studies was on the texts of the four divisions of Me-ngagde, namely Outer, Inner, Esoteric, and Innermost Esoteric teachings. These texts are the seventeen tantras and the branch or instruction ravjam, namely: Rigdzin Kumaradza conferred all his Nyingthig teachings on Longchen Rabjam and proclaimed him his lineage successor.

While rabjwm was studying with Rigdzin Kumaradza, Lonngchen Rabjam lived under circumstances of severe deprivation. In order to combat his attachment to material things, it was Rigdzin Kumaradza’s practice to keep moving from place to place instead of settling at rabjzm location and getting attached to it.

In nine months he and his disciples moved their camp nine fabjam, causing great hardship to Longchen Rabjam and everyone else. Just as soon as he got his simple life settled in a temporary shelter, usually a cave, which would protect him from rain and cold, the time would come to move again. He had very little food and only one ragged bag to use as both mattress and blanket to protect himself from the extremely cold winter. It was under these circumstances that Longchen Rabjam obtained the most rare and precious teachings of the tantras and instructions of the three cycles of Dzogpa Chenpo.

Finally the master empowered him as the lineage holder of the Nyingthig transmission. Then for seven or six years he observed meditation retreat, mainly at Chimphu. In addition to Dzogpa Chenpo meditation, he also practiced the lohgchen and rites of various divinities, and he beheld pure visions of the peaceful and wrathful forms of Guru Rinpoche, Vajrasattva, and the peaceful and wrathful deities.


For a while all the surroundings turned into pure lights, mystical sounds, and divine visions. The Dharma protectress Shenpa Sogdrubma also presented him with a copy of the same text. During the empowerments, the Protectress of Tantra sNgags Srung Ma entered into one of the rabjxm and gave prophecies and instructions. Some of the disciples beheld Longchen Rabjam transforming into the Sambhogakaya form.

A rain of flowers showered down, and arches, beams, and circles of lights of different colors were witnessed all over the mountain. All the assembled people were singing and dancing with overwhelming wisdom energy. Longchen Rabjam saw the vision of Guru Rinpoche and his consort bestowing empowerments and entrusting the transmission of Khandro Nyingthig to him. Dharma protectors appeared in physical form and accepted the offerings. For a long time, perhaps a month, the minds of the yogi disciples merged into a deep luminous clarity, which transcends designations of sleeping or waking.

Longchen Rabjam sang his yogic energies in verses: In our body, the palace of Peaceful and Wrathful Deities, Flourishes the assembly of Buddhas, [the union of ] clarity and emptiness. 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. At this place his meditative realization reached the state of perfection of awareness Rig Pa Tshad Phebs through the training of the direct approach Thod rGal of Nyingthig.

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In a pure vision Vimalamitra taught him and entrusted him with the Vima Nyingthig teachings. Longchen Rabjam withdrew the gold concealed in a ter and with it financed the repair of the Um Zha temple in Drikung, built by Nyang Tingdzin Zangpo, one of the great disciples of both Guru Rinpoche and Vimalamitra. While the repairs were going on, workers inadvertently dug up many objects that had been buried under the temple in order to subdue the power of negative forces, and they flew around in the sky.

Longchen Rabjam transformed himself into the wrathful form of Guru Rinpoche and reburied them again with the mystical gesture of power. At a time when there was great danger of a civil war in central Tibet because of the plot of Kun-rik, the proud leader of Drikung, Longchen Rabjam fulfilled a prophecy concerning an incarnation of Manjushri by diverting Kun-rik from his wrongful path of warfare to the path of Dharma and bringing about peace. At first Tai Situ Phagmo Trupathen the king of Tibet, was suspicious of Longchen Rabjam and sent forces to kill him, because he was the teacher of the Drikung, his sworn enemy.

By his mystical power, Longchen Rabjam became invisible when the forces arrived. But the situation forced Longchen Rabjam to move to Bhutan.

There he gave teachings and sometimes assembled about one hundred thousand disciples. In Bumthang he established Tharpa Ling Monastery. Longchen Rabjam was one of the greatest scholars and realized sages of Tibet, but he devoted his whole life to extremely subtle and strict spiritual discipline of learning, teaching, writing, and meditation to fulfill the purpose of his enlightened manifestation, which was to be an example of a trainee and a teacher of the Dharma.

His mind and life were simple and open, natural, spontaneous, pure, and profound.

Wherever he lived and whatever he was doing, it was natural for him always to be in the meditative state. He visited his master Rigdzin Kumaradza again and again to perfect his understanding and realization.

Five times he offered all of whatever little he possessed to his master to cleanse his clinging to any material objects. Owing to the fame of his scholarship and realization, he could easily have built huge monasteries or household structures, but he avoided such works because he had no interest in establishing any institutions.

Anything offered him with faith he spent strictly for the service of the Dharma and never for other purposes, nor did rabjan ever use it for himself.

On-line Longchen Rabjam Shedra

He never showed reverence to a layperson, however high-ranking in society, saying, “Homage should be paid to the Three Jewels but not to mundane beings. It eabjam not right to reverse the roles of lama and patron. For most of his life, Longchen Rabjam lived in solitude, in caves in the mountains, first in Chimphu near Samye and then mostly at Kang-ri Thiikar.


The peaceful and clear environment of nature inspires peace and clarity in the rwbjam then the whole merges into one, the union of peace and clarity. Longchen Rabjam summarizes the merits of solitude: He gave teachings in all fields of Buddhism, but his main emphasis was on Dzogpa Chenpo. Summarizing the meditation of Dzogpa Chenpo, he advised in simple words: It is important to remain [in the nature] when you are certain [about the realization of it].

The present mind, which is unhindered—No grasping at “this” [or “that”], free from any modifications or dilutions, and. Unstained by [the duality of] grasped and grasper—Is the nature of ultimate truth.

At Lhasa, Longchen Rabjam was received with great fanfare, and he spent about two weeks there. Between the Jokhang and Ramoche of Lhasa, sitting on a throne, he gave the vow of bodhichitta and many teachings to a huge gathering from all walks of life.

Through his scholarship and realization, Longchen Rabjam tamed the arrogant minds of many scholars and inspired them to attain the pure mind of Dharma.

He sowed the seed of inspiration to pure Dharma in the hearts of many people. Then he went to Nyiphu Shuksep and gave Dzogchen teachings to about a thousand disciples. Then at rocky hills near Trok Ogyen, he gave empowerments rabnam teachings of Dzogpa Chenpo to about three thousand people, including forty known as the masters of Dharma. Elder people have gone early. Younger people will go later. People of the present, none will live for a hundred arbjam.

Among all the dharmas, the ultimate pith of luminous clarity is the Nyingthig, the sacred meaning. They are evenness, Great Perfection. Please realize the nature at this very moment. 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. My delight at death is much greater than the joy of traders who have made their fortune at sea.

On-line Longchen Rabjam Shedra – YESHE KHORLO International

Then, when he reached Chimphu and rbjam traveling through Samye, he said that he was going to die there, and he started to show the sickness of his body.

But he kept teaching a huge gathering of people who were following him or who had assembled to receive teachings from him. On the sixteenth of the twelfth month, with others he performed an elaborate offering ceremony. Then he gave his disciples his last teaching on impermanence and inspired them to practice Trekcho and Thogal with the advice: You will realize the state of dissolution of all phenomena into dharmata, the ultimate nature.

On the eighteenth, sitting in the posture of the Dharmakaya, his mind dissolved into absolute Dharma space. Those present experienced the trembling of the earth and heard roaring sounds.

While his body was being preserved for twenty-five days, a tent of rainbows arched constantly across the sky. Even in the coldest months in Tibet, the earth became warm, the ice melted, and roses bloomed. At the time of cremation, the earth trembled three times arbjam a loud sound was heard seven times.

Longchen Rabjam Series

Many ringsel relics and five kinds of dungchens large ringsels emerged from the bones as an indication of his attainment of the five bodies and five wisdoms of Buddhahood. Longchen Rabjam received teachings and transmissions of all the lineages of Buddhist teachings that were present in Tibet. Especially all the streams of Dzogpa Chenpo transmissions converged in him. Longchen Rabjam wrote more than two hundred and fifty treatises on history, ethical instructions, sutric and tantric teachings, and especially on Dzogpa Chenpo in general and Nyingthig in particular.