Jigme Lingpa composed many original texts of which the Treasury of Precious Qualities (Yönten Dzö) is the most well known.

His collected writings fill some fourteen volumes in the Adzom Chögar edition and nine volumes in the set produced in Dergé.

Detailed Commentary on the Lama Gongdü
Staircase to Akanishtha
Treasury of Precious Qualities (Tib. ཡོན་ཏན་མཛོད་, Yönten Dzö)
Yeshe Lama

Further Reading

Dudjom Rinpoche, The Nyingma School of Tibetan Buddhism, Its Fundamentals and History, trans. and ed. Gyurme Dorje (Boston: Wisdom, 1991), vol.1 pp.835-840

Janet Gyatso, Apparitions of the Self, Princeton: University of Princeton Press, 1998

Michael Aris, ‘Jigs-Med-Gling-Pa’s Discourse on India of 1789: A Critical Edition and Annotated Translation of the Lho-Phyogs Rgya-Gar-Gyi Gtam Brtag-Pa Brgyad-Kyi Me-Long’, The International Institute for Buddhist Studies of ICABS, 1995

Nyoshul Khenpo, A Marvelous Garland of Rare Gems: Biographies of Masters of Awareness in the Dzogchen Lineage, Padma Publications, 2005

Sam van Schaik, Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig, Boston: Wisdom Publications, 2003

Sam van Schaik, ‘Sun and Moon Earrings: the Teachings Received by ‘Jigs med gling pa’ in The Tibet Journal 25.4 (2000): 3–32. Also available online

Steven D. Goodman, ‘Rig-‘dzin Jigs-med gling-pa and the kLong-Chen sNying-Thig’ in Tibetan Buddhism: Reason and Revelation edited by Steven D Goodman and Ronald M. Davidson, SUNY, 1992

Tulku Thondup, Masters of Meditation and Miracles, Boston: Shambhala, 1996, pp.118-135


Jigme Lingpa on the Brahmaviharas


“Love means wishing for the happiness of others.
Like a loving mother cherishing her child,
One’s body, wealth, and virtue all amassed one gives for others’ benefit,
While training to endure the harms that they inflict.
Compassion is a powerful state of mind,
An inability to tolerate the fact that others suffer.
Beings in the six realms are entrapped by sorrow and its cause,
And seeing this brings tears to one’s eyes.
Joy is to delight in other’s pleasure and success;
It is to cultivate the wish that all have happiness.
It is a joy one feels when they achieve it for themselves
And is the wish that they should never be deprived of it
Impartiality is freedom from attachment and hostility,
When sides and factions are all seen as equal,
When enemy and friend and neither –
Are all treated with an evenhanded kindness
We should practice these four attitudes, remembering
That all is without true existence.”

Jigme Lingpa on the Brahmaviharas

“What is it like when you turn your back on the natural path?


“What is it like when you turn your back on the natural path?
Because you are enthralled by mistaken beliefs,
Your puritanical practice is lopsided,
Based as it is on some flawed metaphysical theory—
How reactive you are, you irrational extremists!”
Jigme Lingpa

From the Dzogchen point of view, all we have to do is sit, rest and do nothing, and let our confusion sort itself out, until the way we experience life becomes clear, empty and free. This way of practice sounds simple, but it is not easy, if only because the conditioning that prevents us from knowing this clarity and freedom is so very powerful. To be able to rest in whatever arises in experience, we need three qualities: the willingness to do so, the skill or know-how to meet what arises and the capacity to be present in what we experience without becoming lost in it.

Ajahn Chah says, “If you want to practice meditation, put a chair in the center of a room. Sit in the chair and see who comes to visit.” Most of us do not have sufficient willingness, skill or capacity to let the visitors come and go on their own, like thieves in an empty house. Instead, we hold dearly to our ideas about what should or should not be happening and how things should or should not be. We often reduce everything to a single principle, a single perspective, in order to have an anchor, a reference point around which to organize everything we encounter in life. Here are some examples: “There is in me an entity (a soul) that does not change throughout time.” “I think, therefore I am.” “I am one with the universe.” “I exist independently of what I experience.” “I am nothing more than the electrochemical processes in my brain and body.” “I am an instrument of God’s will.” “I am an illusion.” “I am what I experience.” “I am the author of my life.” “I can attract whatever I need by an act of will.” None of these principles is ultimately true, of course, but all of them (and many others) have been the fundamental tenet of at least one system of thought or religion.

Each of these metaphysical views gives us something to believe in. The belief provides us with a way to define what we are and, just as importantly, what we are not. Anything that contradicts our belief or even calls it into question we regard as wrong or not true. Conversely, we regard as right or true anything that reinforces or corroborates what we believe. Over time we become increasingly rigid and reactive, often resorting to elaborate reasoning and irrational arguments to justify and defend our core belief. We do not notice that we have become more and more reactive and that everything we say and do is about defending our views or countering potential threats to them. Rarely are we aware of how irrational or extreme we have become.

In this section of this poem, Jigmé Lingpa does not give any instruction or guidance about how to remedy these problems. His approach is to rest in open awareness and let those beliefs, even the core beliefs, resolve themselves. For me, that approach was not possible, at least not right away.

First, I had to learn to recognize my lopsided, extreme or dead-end thinking. I noticed that when I used such words as never, always, must or have to, I could be pretty sure that a pattern had taken over the microphone. I have also learned that when I am being rigid and inflexible, I am usually in the grip of an emotional reaction. The rigidity is a compensatory reaction to an uncer-tainty I am not able or willing to experience. . .

From the book “A Trackless Path” – Ken McLeod – Verse 1.3


Jigme Lingpa


In the 18th century Jigme Lingpa (1730-1798), also known as Khyentse Özer, Rays of Wisdom and Compassion, discovered, as mind ter, the vast and profound Longchen Nyingtik cycle of teachings together with some original Nyingtik tantras, at the age of 28 years. The Longchen Nyingtik is the heart essence of Longchenpa, revealed to Jigme Lingpa during a three year retreat at Chimphu. At the age of 34 years, Jigme Lingpa moved from Chimpu to Tsering Jong in Southern Tibet where he built a simple hermitage with a meditation school.

Jigme Lingpa began to give the empowerments and explanations of the Longchen Nyingtik cycle in 1765, and from then the teachings spread quickly throughout Tibet. Today Vima Nyingtik and Khandro Nyingtik are known as the Early Nyingtik, and Longchen Nyingtik as the Later Nyingtik. It is the most widely practised lineage of the Nyingtik, bringing together the essential elements of both the Vima Nyingtik and the Khandro Nyingtik. Jigme Lingpa had many distinguished disciples had many disciple including his four heard sons, Jigme Thinley Ozer (1745-1821)The First Dodrupchen Rinpoche , Jigme Gyelwe Nyugu (1765-), Khedrup Jigme Kundrel The First Yongla Lama and Nagchang Jigme Tenpai Gyaltshen (1788-1850) The Second Padtshaling Trulku. In Bhutan his tradition is held by successive incarnation of Padtselling Trulku and Yongla Lama Khedrup Jigme Kuendrel.

Training in the Pure Realms of the Three Kāyas


An aspiration and prayer by Rigdzin Jikmé Lingpa

ཀྱེ་མ་ཀྱི་ཧུད་རིག་འཛིན་པདྨ་འབྱུང༌། །

kyema kyi hü rikdzin pema jung

Kyema Kyihü! O Lotus-born, master of pure awareness,

བདག་འདྲ་ལས་ངན་སྙིགས་མའི་སེམས་ཅན་རྣམས། །

dak dra lé ngen nyikmé semchen nam

Sentient beings like me in this degenerate age possess evil karma.

བདེ་བ་འདོད་ཀྱང་སྡུག་བསྔལ་དོན་དུ་གཉེར། །

dewa dö kyang dukngal dön du nyer

When I yearn for happiness, yet contrive to create only suffering,

སྙིང་རུས་ཕྱིན་ཅི་ལོག་རྣམས་སུ་ལ་རེ། །

nyingrü chin chi lok nam su la ré

When my every effort is completely wrong, who can I turn to?

ཐུགས་རྗེས་གཟིགས་ཤིག་རྔ་ཡབ་གླིང་པ་མཁྱེན། །

tukjé zik shik ngayab lingpa khyen

Look on me with compassion, you who dwell in Ngayab Ling—Care for me, guide me, inspire me, make me one with you.

ད་ལྟ་ཉིད་དུ་ཟངས་མདོག་དཔལ་རིར་དྲོངས། །

danta nyi du zangdok palrir drong

Lead me, right now, to the Copper-coloured Mountain of Glory!


ཐུགས་རྗེ་ལྡན་པའི་རྒྱལ་བ་ཁྱེད་ལྟ་བུས། །

tukjé denpé gyalwa khyé tabü

Even an enlightened being, as compassionate as you,

བོད་འབངས་བོར་ནས་རྔ་ཡབ་གླིང་དུ་གཤེགས། །

bö bang bor né ngayab ling du shek

Left the Tibetans behind, and departed for Ngayab Ling.

གདོང་དམར་བོད་ཕྲུག་སྤྲེའུའི་ཚ་བོ་རྣམས། །

dong mar bö truk treü tsawo nam

Yet for the children of Tibet, descendants of the monkey,

འདི་ཕྱིའི་རེ་ལྟོས་སྐྱབས་གནས་སུ་ལ་རེ། །

dichi ré tö kyabné su la ré

You are our only refuge, in this life and the next: so who can I turn to?

ཐུགས་རྗེས་གཟིགས་ཤིག་རྔ་ཡབ་གླིང་པ་མཁྱེན། །

tukjé zik shik ngayab lingpa khyen

Look on me with compassion, you who dwell in Ngayab Ling—Care for me, guide me, inspire me, make me one with you.

ད་ལྟ་ཉིད་དུ་ཟངས་མདོག་དཔལ་རིར་དྲོངས། །

danta nyi du zangdok palrir drong

Lead me, right now, to the Copper-coloured Mountain of Glory!


ཚེ་སྲོག་མི་རྟག་གཡང་ཁའི་བྱེའུ་འདྲ། །

tsesok mi tak yangkhé jé’u dra

Life is precarious, like a chick perched on the edge of a cliff.

དོ་ནུབ་ཙམ་ཡང་མི་འཆིའི་གདེང་ནི་མེད། །

donub tsam yang mi chi deng nimé

There’s no certainty that death will not come tonight.

རྟག་ཏུ་སྡོད་གྲབ་བྱེད་པ་བདུད་ཀྱིས་བསླུས། །

taktu dö drab jepa dü kyi lü

Planning to live forever, I am caught by the demon of distraction,

གཤིན་རྗེའི་ཕོ་ཉ་བྱུང་ན་སུ་ལ་རེ། །

shinjé ponya jung na su la ré

And when the henchmen of the Lord of Death come by, who will I turn to then?

ཐུགས་རྗེས་གཟིགས་ཤིག་རྔ་ཡབ་གླིང་པ་མཁྱེན། །

tukjé zik shik ngayab lingpa khyen

Look on me with compassion, you who dwell in Ngayab Ling—Care for me, guide me, inspire me, make me one with you.

ད་ལྟ་ཉིད་དུ་ཟངས་མདོག་དཔལ་རིར་དྲོངས། །

danta nyi du zangdok palrir drong

Lead me, right now, to the Copper-coloured Mountain of Glory!


འཁོར་བའི་སེམས་ཅན་སྡུག་བསྔལ་ལས་ལ་གཡེངས། །

khorwé semchen dukngal lé la yeng

We sentient beings in samsara are addicted to actions that bring suffering:

དམ་ཆོས་བྱེད་བློ་ནམ་ལངས་སྐར་ལྟར་ཡལ། །

damchö jé lo namlang kar tar yal

Any intention to practise the Dharma fades like the stars at dawn,

དོན་ཆུང་གཡེང་བའི་ཁོལ་བོར་མི་ཚེ་ཟད། །

dön chung yengwé kholwor mitsé zé

And our lives are wasted, squandered in slavery to trivial things.

དགྲ་ཆེན་འཆི་བ་བྱུང་ན་སུ་ལ་རེ། །

dra chen chiwa jung na su la ré

When death, the greatest foe of all, arrives, who then can I turn to?

ཐུགས་རྗེས་གཟིགས་ཤིག་རྔ་ཡབ་གླིང་པ་མཁྱེན། །

tukjé zik shik ngayab lingpa khyen

Look on me with compassion, you who dwell in Ngayab Ling—Care for me, guide me, inspire me, make me one with you.

ད་ལྟ་ཉིད་དུ་ཟངས་མདོག་དཔལ་རིར་དྲོངས། །

danta nyi du zangdok palrir drong

Lead me, right now, to the Copper-coloured Mountain of Glory!


བྱིས་པའི་རང་བཞིན་སོ་སོའི་སྐྱེ་བོ་ཀུན། །

jipé rangshyin sosö kyewo kün

We ordinary people have the mentality of infants,

ཐོས་བསམ་སྒོམ་པའི་ན་ཚོད་ཆེས་ཆེར་རྒུད། །

tö sam gompé natsö ché cher gü

The older we get, our study, contemplation and meditation steadily grow more feeble.

ཕར་ཕྱིན་དྲུག་གི་འདྲེན་བྱེད་ཅེ་རེ་ལོང༌། །

parchin druk gi dren jé ché ré long

And the eyes of the six perfections go blind.

འབྱུང་བ་ཐིམ་རིམ་བྱུང་ན་སུ་ལ་རེ། །

jungwa timrim jung na su la ré

But when the elements dissolve, one by one, who can I turn to then?

ཐུགས་རྗེས་གཟིགས་ཤིག་རྔ་ཡབ་གླིང་པ་མཁྱེན། །

tukjé zik shik ngayab lingpa khyen

Look on me with compassion, you who dwell in Ngayab Ling—Care for me, guide me, inspire me, make me one with you.

ད་ལྟ་ཉིད་དུ་ཟངས་མདོག་དཔལ་རིར་དྲོངས། །

danta nyi du zangdok palrir drong

Lead me, right now, to the Copper-coloured Mountain of Glory!


དགེ་བཅུའི་ལམ་ལ་མོས་པས་ཞུགས་ན་ཡང༌། །

gé chü lam la möpé shyuk na yang

We might aspire to the path of virtue and devote ourselves to it,

རྣམ་པར་དཔྱད་ན་ཆོས་བརྒྱད་ཟོབ་དང་འདྲེས། །

nampar ché na chö gyé zob dang dré

And yet if we look, we’ll see our practice is a sham, riddled with the eight worldly obsessions.

མི་དགེའི་རྣམ་སྨིན་མ་ཚོར་ཤུགས་ཀྱིས་འགོ །

mi gé nammin ma tsor shukkyi go

The results of our harmful acts are ripening, without our even noticing, and because of this,

བར་དོར་དམྱལ་ཐག་གཅོད་དུས་སུ་ལ་རེ། །

bardor nyal tak chö dü su la ré

In the bardo state, our decision is made—we are bound for the hell realms. Who can I turn to then?

ཐུགས་རྗེས་གཟིགས་ཤིག་རྔ་ཡབ་གླིང་པ་མཁྱེན། །

tukjé zik shik ngayab lingpa khyen

Look on me with compassion, you who dwell in Ngayab Ling—Care for me, guide me, inspire me, make me one with you.

ད་ལྟ་ཉིད་དུ་ཟངས་མདོག་དཔལ་རིར་དྲོངས། །

danta nyi du zangdok palrir drong

Lead me, right now, to the Copper-coloured Mountain of Glory!


ཀྱེ་མ་ནམ་ཞིག་ཚེ་ཡི་འཕེན་པ་ཟད། །

kyema nam shyik tsé yi penpa zé

Kyema! When my life force is spent,

ལུས་ཀྱི་མདངས་ཤོར་དབུགས་ཀྱི་ངར་སྒྲ་བརྩེགས། །

lü kyi dang shor uk kyi ngar dra tsek

The vital glow slips from my body, and breath comes in gasps, one upon the other,

འདེགས་བྱེད་རླུང་བྲོས་ངར་སྐད་ཅན་གྱི་རོས། །

dek jé lung drö ngar kechen gyi rö

When the inner supporting air withdraws, and my weak and groaning corpse severs

ཉེ་འབྲེལ་གདུང་སེམས་འབྲེལ་ཐག་གཅོད་པའི་ཚེ། །

nyedrel dung sem dreltak chöpé tsé

The links between me and loved ones in their grief,

གནད་གཅོད་སྡུག་བསྔལ་དྲག་པོ་མི་འབྱུང་ཞིང༌། །

né chö dukngal drakpo mi jung shying

Let me not suffer the fiercest agony, at the final moment of death,

མཁའ་འགྲོས་བསུ་བའི་སྣང་བ་ཤར་བར་ཤོག །

khandrö suwé nangwa sharwar shok

But instead behold the ḍākinīs come to bid me welcome.


ཀྱི་ཧུད་ས་ཆུ་མེ་རླུང་ནམ་མཁའ་སྟེ། །

kyi hü sa chu mé lung namkha té

Kyihü! Earth, water, fire, air and space: as the five elements

འབྱུང་ལྔའི་ཐིམ་རིམ་དུ་བ་སྨིག་རྒྱུ་དང༌། །

jung ngé timrim duwa mikgyu dang

Dissolve one by one, the visions of smoke, mirages,

མེ་ཁྱེར་མར་མེའི་སྣང་བ་གསལ་བའི་རྗེས། །

mekhyer marmé nangwa salwé jé

Sparks and lamps becomes clear, and thereupon unfolds

ཕྲ་བའི་ཐིམ་རིམ་སྣང་མཆེད་ཐོབ་གསུམ་སྟེ། །

trawé timrim nang ché tob sum té

The subtle dissolution of appearance, increase and attainment.


འདི་ལྟར་རྣམ་ཤེས་སྣང་བ་ལ་ཐིམ་པས། །

ditar namshé nangwa la timpé

And so, as consciousness dissolves into appearance,

སྤྲིན་མེད་མཁའ་ལ་ཉི་ཟླ་གཟས་ཟིན་ལྟར། །

trinmé kha la nyida zé zin tar

Like an eclipse in a cloudless sky,

དམར་ལམ་འཆར་ཞིང་དམར་ཆ་སྙིང་གར་ལྡོག །

marlam char shying mar cha nyingar dok

The red experience dawns, and red essence rises to the heart.


དེ་རྗེས་སྣང་བ་མཆེད་པ་ལ་ཐིམ་པས། །

dé jé nangwa chepa la timpé

In turn, as appearance dissolves into increase,

སྐར་ཁུང་ནང་དུ་ཟླ་ཟེར་ཤར་བ་ལྟར། །

karkhung nang du dazer sharwa tar

Like moonbeams slanting through a skylight,

དཀར་ལམ་འཆར་ཞིང་དཀར་ཆ་ཐུར་དུ་བབས། །

karlam char shying kar cha turdu bab

The white experience unfolds, and white essence descends.


དེ་ནས་མཆེད་པ་ཉེར་ཐོབ་ལ་ཐིམ་པས། །

dené chepa nyertob la timpé

Then, as increase dissolves into near attainment,

སྤྲིན་མེད་ནམ་མཁར་སྲོད་མུན་འཁྲིགས་པ་ལྟར། །

trinmé namkhar sö mün trikpa tar

Like the darkness at dusk on a clear and cloudless night,

ནག་ལམ་ཤར་ནས་ཀུན་གཞིའི་ངང་དུ་བརྒྱལ། །

naklam shar né künshyi ngang du gyal

The black experience draws in, and I sink into the ālaya, the ground of all.

སླར་ཡང་སྲོག་འཛིན་རླུང་བརྒྱད་གྱེས་པ་ཡིས། །

laryang sokdzin lung gyé gyepa yi

Once again, with the eightfold separation of the life-supporting wind,

ཅུང་ཟད་བརྒྱལ་སངས་གདོད་མའི་ཡེ་གདངས་ཤར། །

chungzé gyal sang dömé yé dang shar

I awaken slightly from unconsciousness, and the original primordial radiance dawns,

གསལ་ལ་མ་འགགས་སྟོན་གྱི་ནམ་མཁའ་བཞིན། །

sal la ma gak tön gyi namkha shyin

Clear and unobstructed, like a limpid autumn sky.


སྟོང་གསལ་སྒྲིབ་གཡོགས་བྲལ་བའི་ངང་ལ་གནས། །

tong sal drib yok dralwé ngang la né

While I rest in this state of empty cognizance, free from all obscuring veils,

དེ་ཚེ་ད་ལྟའི་ཀ་དག་བློ་བྲལ་དབྱིངས། །

detsé dante kadak lodral ying

In this moment, may I realize the primordial purity of nowness, the space that is free from conceptual mind,

ཐ་མལ་ཤེས་པ་ཟང་ཀ་རྒྱ་ཡན་ལ། །

tamal shepa zangka gya yen la

As ‘ordinary’ awareness, fresh, vast and boundless.

ངེས་པ་རྙེད་དེ་མཉམ་པར་བཞག་པའི་མཐུས། །

ngepa nyé dé nyampar shyakpé tü

And through the power of meditating in that state,

གདོད་མའི་གཞི་དབྱིངས་ནང་གསལ་གསང་བའི་སྦུབས། །

dömé shyi ying nangsal sangwé bub

In that very instant may I seize the stronghold of

ཁྱད་ཆོས་དྲུག་ལྡན་ཀུན་བཟང་དགོངས་པའི་ཀློང༌། །

khyechö drukden kunzang gongpé long

The space of the primordial ground, the secret depth of inner luminosity,

སྐད་ཅིག་ཉིད་ལ་བཙན་ས་ཟིན་པར་ཤོག །

kechik nyi la tsensa zinpar shok

The vast expanse of the wisdom mind of Samantabhadra, endowed with its six special qualities!


གལ་ཏེ་བར་དོ་དང་པོར་མ་གྲོལ་ན། །

galté bardo dangpor ma drol na

If I am not liberated in this, the first bardo,

དབྱིངས་སྣང་ལྷུན་གྲུབ་འོད་གསལ་ལ་ཐིམ་ནས། །

ying nang lhündrub ösal la tim né

The appearances of space dissolve into spontaneously present luminosity,

སྒྲ་འོད་ཟེར་དང་ཚོམ་བུའི་དཀྱིལ་འཁོར་སོགས། །

dra özer dang tsombü kyilkhor sok

And when sound, light, rays, mandala patterns and the like arise—

ཐིམ་ལུགས་བརྒྱད་ཀྱི་སྣང་བ་འཆར་བའི་ཚེ། །

tim luk gyé kyi nangwa charwé tsé

The visions of the eightfold process of unfolding—

ཆོས་ཉིད་བར་དོར་རང་སྣང་ངོ་ཤེས་ནས། །

chönyi bardor rangnang ngoshé né

May I recognize them as my own appearances in the bardo of dharmatā,

མ་པང་བུ་འཇུག་ལྟ་བུར་གྲོལ་བར་ཤོག །

ma pang bu juk tabur drolwar shok

And be liberated, like a child leaping into its mother’s lap.


དེ་ཚེ་སྒྲ་ཡིས་འཇིགས་ཏེ་ཟེར་གྱིས་དངངས། །

detsé dra yi jik té zer gyi ngang

Yet if I am shocked by the sounds, terrified by the rays,

སྐུ་ཡི་སྣང་བས་སྐྲག་སྟེ་མ་གྲོལ་ན། །

ku yi nangwé trak té ma drol na

Frightened by the appearances of deities, and liberation eludes me,

ཆོས་ཉིད་བདེན་པ་བླ་མའི་བྱིན་རླབས་ཀྱིས། །

chönyi denpa lamé jinlab kyi

Then by the truth of the nature of reality, and through the blessing of the master,

འཁྲུལ་པ་རྨི་ལམ་སད་པའི་ཆ་ཙམ་ལས། །

trulpa milam sepé cha tsam lé

At the moment of awaking from this dream of delusion,

རང་བཞིན་སྤྲུལ་སྐུའི་ཞིང་ཁམས་པདྨའི་སྦུབས། །

rangshyin tulkü shyingkham peme bub

May I be inspired and liberated, miraculously born

བརྫུས་ཏེ་སྐྱེས་ནས་དབུགས་དབྱུང་གྲོལ་བར་ཤོག །

dzü té kyé né ukyung drolwar shok

In the heart of a lotus flower in a natural nirmāṇakāya realm!


རིམ་དགུའི་ཐེག་པ་ཀུན་ལས་འདས་པའི་དོན། །

rim gü tekpa kün lé depé dön

Through the power of entering the path of the Clear Light Dzogpachenpo,

འོད་གསལ་རྫོགས་ཆེན་ལམ་ལ་ཞུགས་དེའི་མཐུས། །

ösal dzogchen lam la shyuk dé tü

The truth that surpasses all the nine graded vehicles,

ནམ་ཞིག་གདོད་མའི་ལྷུམས་སུ་ཞུགས་པའི་ཚེ། །

nam shyik dömé lhum su shyukpé tsé

After I enter the womb of the primordial,

གང་གི་གྲོལ་ཚད་སྒྲ་འོད་ས་གཡོས་དང༌། །

gangi drol tsé dra ö sa yö dang

May all the signs of liberation: sounds, lights, earthquakes,

རིགས་ལྔའི་གདུང་དང་ཞི་ཁྲོའི་སྣང་བརྙན་སོགས། །

rik ngé dung dang shyitrö nangnyen sok

Relics of the five families, forms of the peaceful and wrathful deities, and the like

ཀུན་གྱི་མཐུན་སྣང་གྲུབ་ཏུ་མངོན་པར་ཤོག །

kün gyi tün nang drub tu ngönpar shok

Become visible for all to see.


རིག་འཛིན་བདག་གི་ལྷག་བསམ་རྣམ་དག་དང༌། །

rikdzin dak gi lhaksam namdak dang

By the power of the extraordinary pure intention I possess as a vidyādhara,

ཆོས་ཉིད་རང་བཞིན་ཅི་ཡང་མ་ཡིན་པའི། །

chönyi rangshyin chiyang mayinpé

By the power of the truth of the nature of reality, which is free from being anything in and of itself,

བདེན་པའི་མཐུ་ཡིས་ཁམས་གསུམ་ཡིད་ཅན་དང༌། །

denpé tu yi kham sum yichen dang

May sentient beings of the three realms of existence, and especially

ཁྱད་པར་འབྲེལ་བས་བསྡུས་པའི་སེམས་ཅན་ཀུན། །

khyepar drelwé düpé semchen kün

All who are connected in any way with me,

སྐུ་བཞིའི་ཞིང་ཁམས་རྨད་བྱུང་ཉམས་དགའ་བར། །

ku shyi shyingkham mejung nyamgawar

Be liberated, altogether, all at once

ཚོམ་བུ་གཅིག་ཏུ་ཕྱམ་གཅིག་གྲོལ་བར་ཤོག །

tsombu chik tu chamchik drolwar shok

In the wondrous pure realms of the four kāyas, full of joy!

དེ་ལྟར་སྐུ་གསུམ་ཞིང་ཁམས་སྦྱོང་བའི་གསོལ་འདེབས་སྨོན་ལམ་འདི་ནི་རང་བྱུང་པདྨའི་གསུང་གི་དབེན་གནས་འོག་མིན་རྡོ་རྗེའི་ཀེའུ་ཚང་དུ་རང་ཉིད་གཅིག་པུར་དབེན་པ་བསྟེན་པའི་སྐབས་སྔ་ཞོག་གི་ཚེ་ན་མིག་ལམ་དུ་ཧས་པོ་རི་མཐོང་བས་རྐྱེན་བྱས་སྣང་བ་ལ། ག་རེ་རི་མ་གིའི་རྩེར་མཁན་སློབ་རྗེ་འབངས་རྣམས་ཀྱི་ཞབས་ཀྱིས་བཅགས། ལྷ་འདྲེ་བཏུལ། སྐྱོ་སངས་མཛད་པ་སོགས་ཀྱི་ལོ་རྒྱུས་ཆེར་སྣང་མོད། དེ་དག་ཐམས་ཅད་ད་ལྟའི་མིང་ཙམ་མེད། འདི་ལྟ་བུའི་འདུས་བྱས་ཐམས་ཅད་མི་རྟག་པར་ཡིད་ཆེས། རང་ཉིད་ཀྱང་ལོ་ཤས་ཙམ་མི་འཆི་བའི་འཚོ་རྩིས་བྱས་ཀྱང་སང་ཙམ་ནས་འཇིག་རྟེན་ཕ་རོལ་ཏུ་མི་འགྲོ་བའི་ངེས་པ་ཅི་ཆ་སྙམ་ནས་སྐྱོ་ཤས་ངེས་འབྱུང་ཚད་མེད་སྐྱེས། ཨོ་རྒྱན་རྗེ་འབངས་རྣམས་དྲན་པ་ལ་ཚད་མེད་ཀྱི་མཆི་མ་འཁྲུག་པ་ཞིག་བྱུང་བས་རྐྱེན་བྱས། དེའི་ཚེ་ཐུགས་དམ་གནད་ནས་བསྐུལ་བའི་གསོལ་འདེབས་དང་འབྲེལ་བར་བར་དོ་ལམ་སྣང་གི་གྲོལ་ཚུལ་རྩ་ཚིག་ཏུ་བྱས་ནས་ཁ་ཏོན་དུ་བགྱིས་ཆོག་པའི་སྨོན་པ་འདི་ཡང་བྱ་བྲལ་བ་མཁྱེན་བརྩེའི་འོད་ཟེར་གྱིས་བྲིས་པའོ། །

Once I was alone in solitary retreat in ‘The Akaniṣṭha Vajra Cave’, a hermitage blessed by the naturally arising enlightened speech of Padmasambhava, when early one morning, I caught sight of Mount Hépori and thought: “Wait…It was on that hilltop just over there that Khenpo Śāntarakṣita, the master Padma, the King and the disciples once walked, subjugated gods and ghosts, and relaxed. Many are the tales that appear to that effect. But now, apart from their names, not a single trace of them remains.” I was gripped by a conviction that in the very same way, everything is transient, impermanent. And although I had reckoned on staying alive, and not dying, for a few years more, what certainty was there that I would not leave for my next life the very next day? This train of thought filled me with haunting sorrow and aching weariness, and a sense of renunciation that was boundless. The memory of Guru Rinpoche, the King and the disciples plunged me into floods of tears. And this was why, at that moment I, Chatral Khyentsé Özer, wrote this ‘Prayer and Aspiration to Training in the Pure Realms of the Three Kāyas’: a prayer invoking and imploring Guru Rinpoche, coupled with an aspiration prayer suitable for daily recitation based on the root words of the way to attain liberation through the experiences of the bardo states.

Translated by Rigpa Translations


Cutting Through the Errors and Deviations of the One Free from Activity, Meditating on the Heart Essence” by Rigdzin Jigme Lingpa


“Within the uncontrived nature of mind, all phenomena of samsara and nirvana has been perfected and is complete – this is the Dzogchen state, the essence of Buddha’s teachings. The primordial nature of our mind that has been pointed out to us is known as Dzogchen Great Perfection. Dzogchen meditation is applying this technique on the path to enlightenment. Spring Retreat 2011, Lama Tharchin Rinpoche taught on the Lion’s Roar, a Dzogchen text by Jigme Lingpa intended to strengthen one’s meditation practice by clearly pointing out the places where we can go astray. “In the West many lamas give Great Perfection teachings, and students love these teachings. Each lama has a different way of transmitting these teachings and if the student cannot discriminate it is easy to get confused in meditation, which means never getting results in practice. For this reason I decided to teach The Lion’s Roar – a teaching that will fix all problems.” – Lama Tharchin Rinpoche

Text: “The Lion’s Roar: Cutting Through the Errors and Deviations of the One Free from Activity, Meditating on the Heart Essence” by Rigdzin Jigme Lingpa, found in Sunlight Speech That Dispels the Darkness of Doubt, Sublime Prayers, Praises, and Practices of the Nyingma Masters, compiled and translated by Thinley Norbu, Shambhala Publications, 2015.

A teaching on the awakened state, by the great Dzogchen teacher Jigme Lingpa

Translated by Chogyam Trungpa Rinpoche

Maha ati

Here is the essence of the maha ati tantra,

The innermost heart of Padmakara’s teachings,

The life-force of the dakinis.

This is the ultimate teaching of all the nine vehicles.

It can be transmitted only by a guru of the thought lineage

And not by words alone.

Nevertheless I have written this

For the benefit of great meditators

We are perfect Buddha Mind “

Learn to look without imagination,

to listen without distortion: that is all.

Stop attributing names and shapes to the essentially nameless and formless,

realize that every mode of perception is subjective,

that what is seen or heard, touched or smelled, felt or thought,expected or imagined,

is in the mind and not in reality,

and you will experience peace and freedom from fear.” –

Nisargadatta Maharaj –  A teaching on the awakened state, by the great Dzogchen teacher Jigme Lingpa (1730-1798) Who are dedicated to the highest teaching. This teaching was taken from the treasury of dharmadhatu And is not created out of attachment To theories and philosophical abstractions.



Jigme Lingpa


Jigme Lingpa (1729–1798) was a tertön of the Nyingma sect of Tibetan Buddhism.[1] He was the promulgator of the Longchen Nyingthik, the Heart Essence teachings of Longchenpa, from whom, according to tradition, he received a vision in which the teachings were revealed. The Longchen Nyingthik eventually became the most famous and widely practiced cycle of Dzogchenteachings.


Prefiguring Jamgon Kongtrul Lodro Thaye‘s creation of the Five Collections, Jigme Lingpa gathered Nyingma texts that had become rare, starting with Nyingma tantras held in the manuscript collection of the Mindrolling Monastery. This collection of the Nyingma tantras led to the amassing of the ‘Collection of Nyingma Tantras’, the Nyingma Gyübum(Wylie: rNying-ma rgyud-‘bum) for which Getse Mahapandita wrote the catalogue, proofread and arranged for its printing by soliciting the expensive and labour-intensive project of carving the wood blocks for the block printing. The wood block carving was forded through the patronage of the ‘Derge’ (Wylie: sDe-dge[2]) Royal Family of Kham who favoured and honoured Jigme Lingpa.[3] Getse Mahapandita also arranged for the printing of texts by Jigme Lingpa and Longchenpa. Getse Mahapandita proof read these works of Jigme Lingpa, Longchenpa and the Nyingma Gyübum.[3]

Jigme also wrote a nine-volume history of the Nyingma Vajrayana and other works. His non-sectarian presentation of Madhyamika (Middle Way view) follows Tsongkhapa‘s system.

A major precursor of the Rime (Tib. ris med) movement, Jigme Lingpa had many distinguished disciples in all four lineages. The first Dodrupchen Rinpoche, Dodrupchen Jigme Trinle Ozer, became his main lineage-holder. Among those held by tradition to be Jigme Lingpa’s reincarnations are Do Khyentse Yeshe Dorje (mdo mkhyen brtse ye shes rdo rje) (his mind-emanation), Patrul Rinpoche (speech-emanation) and Jamyang Khyentse Wangpo (body-emanation). In Bhutan his tradition is held by successive incarnation of Padtselling Trulku and Yongla Jigme Kuendrel. [6] Both First Padtselling Truku Drupthob Namgyal Lhendup. [7] (1718-1786) and Second Padtselling Trulku Jigme Tenpai Gyaltshen. [8](1788-1850) were student of Jigme Lingpa.

Jigme Lingpa, rendered in English by Sam van Schaik, states how his learnings commenced and he mentions grammar, Samye Chimpu,[4] vajra, Longchenpa:

I began with the study of grammar, and whatever vajra topics I came across, such as the Conqueror’s scriptures and the treatises which clarify their intention, texts on conventional definitions and instructions on the true nature. Although I seized on them with veneration, apart from a few good imprints which inspired me to study in the brightness of day and under lamplight, I had no opportunity to increase my knowledge in a relationship with a teacher, even for a single day. Then in dPal-gyi bSam-yas mChims-phu, I met three times with the wisdom-body of Klong-chen-pa, and through being blessed with various auspicious symbols, my karmic connections were awakened from out of The Great Perfection.[5][6]

Gyatso (1998: p. 140) in mentioning Kumararaja, Ganachakra, Gurkha war, beer and black magic states that:

Jigme Lingpa’s Nyingma affiliations led sometimes to his participation in the sort of tantric activities that have long been criticized by more conservative Buddhists. He was himself ambivalent about some of these activities:…he regretted the black magic he performed during the Gurkha war. Jigme Lingpa even admits that the ancient ordinance of Lha Lama Shiwa O and Changchub O, which famously censured the indulgences of Nyingma practitioners, might have been merited. And yet he reports with a certain pleasure taking part in a drunken communal feast (gaṇacakra) or being given beer at the house of the Nyingma master Kumārarāja (1266-1343) and doing “a dance of bliss-emptiness integrated.”[7]


When explaining the transmission and reception of the ‘treasures’ (Tibetan: terma) of the ‘The Words of the Omniscient One’ (Wylie: kun mkhyen zhal lung) and ‘The White Lotus’ (Wylie: rgyab brten padma dkar po) Jigme Lingpa makes reference to an admixture of ‘mindstream‘ (Wylie: [b]rgyud), ‘Absolute [Truth]‘ (Wylie: don) and ‘adhishthana‘ (Wylie:byin rlabs) and van Schaik (2004: p. 45) has rendered the Tibetan in English as follows : “the blessing of the truth-continuum” (Wylie: don brgyud byin rlabs), “the blessing of the continuum” (Wylie: rgyud byin gyi rlabs), and “the transmission-blessing of symbols and words” (Wylie: brda tshig gi byin brgyud).[8]

Longchen Nyingthig

Jigme Lingpa was a reincarnation of two important masters, Vimalamitra and King Trisong Deutsen.[9] As the embodiment of these two figures, Tibet’s two primary Dzogchen lineages were combined in him—the Vima Nyingthik and Khandro Nyingthik, both of which are contained in the Nyingthik Yabshi. Hence, the Longchen Nyingthig terma cycle is considered a condensation of these profound teachings.

The texts that were revealed by Jigme Lingpa, in their present-day form, comprise three volumes, known as the Nyingthig Tsapod (Wylie:snying thig rtsa pod). The numerous treatises, sadhanas and prayers it contains deal primarily with tantric practice, in particular the ‘stages of Development’ (Tibetan: kye-rim) and Dzogchen.

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

In the evening of the twenty-fifth day of the tenth month of the Fire Ox year of the thirteenth Rabjung cycle (1757), Jikmé Lingpa went to bed with an unbearable devotion to Guru Rinpoche in his heart; a stream of tears of sadness continuously wet his face because he was not in Guru Rinpoche’s presence, and unceasing words of prayers kept singing in his breath.
He remained in the depths of that meditation experience of clear luminosity for a long time. While being absorbed in that luminous clarity, he experienced flying a long distance through the sky while riding a white lion. He finally reached a circular path, which he thought to be the circumambulation path of Jarung Khashor, now known as Boudhanath Stupa, an important Buddhist monument of giant structure in Nepal.[10]

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

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

In the earth-hare year (1759) he started another three-year retreat, at Chimpu near Samye monastery. During that retreat, because he was inspired by three successive pure visions of Longchen Rabjam, and he was urged by repeated requests of dakinis, he transcribed his terma as the cycle of Longchen Nyingtik. On the tenth day of the sixth month (monkey month) of the monkey year (1764) he made his terma public for the first time by conferring the transmission of empowerment and the instructions upon fifteen disciples.[11]



The Loud Laugh of the Dakini (Tibetan: mkha’ ‘gro’i gad rgyangs) is a Chöd sadhana from the Longchen Nyingthig cycle of terma teachings revealed by Jigme Lingpa.[12]


Jigme Lingpa is also renowned for his autobiographical works, primarily his outer autobiographies found in his nine-volume “Collected Works” alongside his “Heart Sphere” cycle and other historical works. Most notably, his autobiographical works showed the dynamics of relationships between Tibetan Buddhist visionaries and lay political figures.[1]

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