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'''Khandro Nyingthig''' ([[mkha' 'gro snying thig]]) '''The Heart Essence of the Dakinis'''
See '''[[Khandro Yangthig]]'''
----
== ==
A [[Terma]] revealed by [[Padma Ledreltsal]] that contains [[Dzogchen]] teachings from the lineage of [[Padmasambhava]] and [[Yeshe Tsogyal]]. This profound collection of Dzogchen teachings was transmitted through Padmasambhava to [[Princess Pema Sal]], [[King Trisong Deutsen]]'s dying daughter, at [[Samye Chimphu]]. Along with the [[Vima Nyingthig]], Dzogchen teachings from the lineage of [[Vimalamitra]], these teachings form part of the [[Nyingthig Yabshi]], the famed set of instructions compiled by the master [[Longchenpa]].
 
Two groupings of texts form the core of the Khandro Nyingthig cycle: [[The Six Tantras of Liberation through Wearing]] ([[btags grol rgyud drug]]) and the [[Three Testaments of the Buddha]] ([[sangs rgyas kyi 'das rjes gsum pa]]). The former are the root tantras of the Khandro Nyingthig. The latter contains a series of three short texts with instructions on the Great Perfection given by Vajradhara to the master [[Garab Dorje]].
 
In addition to those written by Longchenpa himself, important commentaries on the Khandro Nyingthig were written by [[Terdak Lingpa]] and the third [[Dzogchen Rinpoche]], [[Ngedon Tendzin Zangpo]].
 
 
Commenting on the unique character of these teachings, [[Terdak Lingpa]] writes:
 
"In the other classes of tantra found in the Vajrayana, the meaning is hidden using vajra words. In contrast, this meaning is taught clearly in the [[Seventeen Tantras]] and the commentaries that elucidate their essential meaning. In particular, [[The Six Essence Tantras of Liberation through Wearing]], [[The Three Testaments of the Buddha]], and the key instructions on these teachings composed by the Great One of Oddiyana and his partner teach the innermost realization of all the buddhas with a single word and a single melody. This eminent and supreme path of the profound and secret Great Perfection is referred to as the “Heart Essence of the Dakinis.” It brings about a swift realization of the way things truly are...it is the unsurpassed entrance for those fortunate individuals with a karmic connection to these teachings."<br>
 
-contained in ''snying thig ya bzhi'', vol. 7, page 518.
 
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===Lineage===
== ==
*[[Samantabhadra]]<br>
*[[Vajrasattva]]<br>
*[[Garab Dorje]]<br>
*[[Shri Singha]]<br>
*[[Padmasambhava]]<br>
*[[Yeshe Tsogyal]]<br>
*[[Princess Padmasal]]<br>
*[[Padma Ledrelstal]]<br>
*[[Longchenpa]]<br>
 
The following passage from the ''[[The Essence of Liberation through Wearing]]'' explains the lineage transmission of the Khandro Nyinghtig: <br>
 
"The teacher, Samantabhadra and Samantabhadri in union,<br>
Blessed their own embodiment , the vessel Vajrasattva;<br>
Through wearing, a single understanding that liberates all—<br>
Beyond the extremes of bondage and liberation.<br>
Through the blessings of Vajrasattva,<br>
This arose naturally in the heart of Garab,<br>
Who entrusted the lineage to Singha.<br>
The supreme, perfect fruition—<br>
The Tantra of Liberation through Wearing—<br>
Was then entrusted to Oddiyana Padma.<br>
Teach this to a son endowed with the five!"<br>
 
 
In his commentary on the Khandro Nyinthig, ''[[The Excellent Chariot]]'', [[Ngeton Tendzin Zangpo]], the 3rd [[Dzogchen Rinpoche]], explains further:
 
 
"Dharmakaya Samantabhadra taught the Great Perfection to Vajrasattva and the rest of the innumerable peaceful and wrathful mandala [deities]. This took place effortlessly, beyond sounds and words, in the great equality of the three times. Vajrasattva, in turn, emanated inconceivable vidyadharas, dakinis and others in his own likeness and taught them the nature in which the kayas and wisdoms neither come together nor part. The teaching was unobstructed and naturally arisen like an echo. [Everything up to this point] constitutes the lineage of realization, in which the victors teach themselves.
Vajrasattva went on to teach Garap Dorjé, who then taught Shri Singha. The latter taught Padmasambhava. These teachings, which took place via symbols and symbolic stages, are the symbolic lineage. Next, Padmasambhava taught Yeshé Tsogyal, which is the hearing lineage. The master and his female partner then transferred their blessings to the fortunate master of this teaching, [Princess Pemasel], and sealed this with aspirations and empowerments. This constitutes the lineage of aspiration and empowerment. The lineage  of the secret words of the Heart Essence were then set down in writing and entrusted to the dakinis and treasure guardians. These were hidden at Tramo Rock. Later, they were removed by Pema Ledreltsal, which constitutes the lineage of words on yellow parchment. 
In accordance with the treasure’s prophecy, the treasure revealer himself was to succumb to the influence of obstacles, his work for the benefit of beings left unfinished. [His reincarnation] Longchen Rabjam then received the lineage of prophetic transmission, insofar as he was taught directly by the male and female masters, Padmasambhava and Yeshé Tsogyal. Hence, there were six different lineages that came to these teachings."
 
Then, listing the lineage masters of the [[Dzogchen Monastery]] line of transmission, he writes:
 
"The lineage was then passed down through the following masters:
 
• the learned and accomplished Samtenpa<br>
• the great saint Jinpa Zangpo<br>
• the one known as Dzogchen Shakya<br>
• Sonam Rinchen<br>
• Chakyungwa Ngakwang Padma<br>
• Dzogchen Sonam Wangpo<br>
• Rigdzin Chökyi Gyatso<br>
• the great saint Padma Rigdzin<br>
 
 
[[Padma Rigdzin]] gave these teachings to a master who was the sovereign of all classes and mandalas and who was inseparable from the all-pervasive, primordial protector. It is difficult to refer to such a supreme, sacred guide using words, but since it is necessary, I will refer to him as [[Namkha Osel]], (“Luminous Space”). This sacred individual, protector of all beings including the gods, was given these teachings as if pouring liquid from one vase into another. He then opened the door of this excellent treasure, a wealth of instructions that was the very essence of this holy master’s enlightened mind, and in so doing ripened and liberated those who were fortunate."
 
-''shing rta bzang po'' pages 7-8 and 196
 
===Commentarial Literature===
*Numerous short and lengthy commentaries on the Khandro Nyinthig are contained in [[Longchenpa]]'s two-volume '''[[Khandro Yangthig]]'''
*Terdak Lingpa's '''[[rdzogs pa chen po mkha' 'gro snying thig gi khrid yig zab lam gsal byed]]''' (contained in volume 7 of the Nyingthig Yabshi)
*the 3rd [[Dzogchen Rinpoche]]'s '''[[rdzogs pa chen po mkha' 'gro snying thig gi khrid yig thar lam bgrod byed shing rta bzang po]]'''
 
=== External References ===
*[http://www.tbrc.org/cgi-bin/tbrcdatx?do=so&resource=W12827 Nyingthig Yabshi page] at '''[[TBRC]]'''
 
===Alternate Spellings===
Khandro Nyingtig, Khandro Nyingthik, Khandro Nyingtik
 
[[Category:Nyingma Literature]]
[[Category:Nyingthig Yabshi]]

Latest revision as of 21:46, 10 December 2005

See Khandro Yangthig

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