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Among the "[[seven modes of transmission]]" ([[bka' babs bdun]]) held by [[Jamyang Khyentse Wangpo]], [[Pema Ösel Do-ngag Lingpa]] ([['jam dbyangs mkhyen brtse'i dbang po]], [[padma 'od gsal mdo sngags gling pa]], 1820-1892), the profound cycle of teachings known as [[lce btsun snying thig]], or [[lce btsun chen po'i bi ma la'i zab tig]], belong to the category of [[rjes dran]], or "reminiscence". When [[Khyentse Wangpo]] was twenty-for years old, he visited the sacred place of [['u yung]] in the [[Tsang province]] of central Tibet. At one point, his perception of ordinary phenomena vanished into an experience of pure luminosity in which he clearly remembered the times when [[Chetsun Senge Wangchuk]] ([[lce btsun seng ge dbang phyug]], 1000-1100s) attained the [[rainbow body]] ([['ja' lus]]) in this very place. Before achieving the rainbow body, [[Senge Wangchuk]] had, for a whole month, a vision of [[Vimalamitra]] who bestowed upon him the quintessence of his teachings ([[bi ma snying thig]]). | Among the "[[seven modes of transmission]]" ([[bka' babs bdun]]) held by [[Jamyang Khyentse Wangpo]], [[Pema Ösel Do-ngag Lingpa]] ([['jam dbyangs mkhyen brtse'i dbang po]], [[padma 'od gsal mdo sngags gling pa]], 1820-1892), the profound cycle of teachings known as [[lce btsun snying thig]], or [[lce btsun chen po'i bi ma la'i zab tig]], belong to the category of [[rjes dran]], or "reminiscence". When [[Khyentse Wangpo]] was twenty-for years old, he visited the sacred place of [['u yung]] in the [[Tsang province]] of central Tibet. At one point, his perception of ordinary phenomena vanished into an experience of pure luminosity in which he clearly remembered the times when [[Chetsun Senge Wangchuk]] ([[lce btsun seng ge dbang phyug]], 1000-1100s) attained the [[rainbow body]] ([['ja' lus]]) in this very place. Before achieving the rainbow body, [[Senge Wangchuk]] had, for a whole month, a vision of [[Vimalamitra]] who bestowed upon him the quintessence of his teachings ([[bi ma snying thig]]). | ||
Following this reminiscence, Khyentse Wangpo, who was an emanation of both Vimalamita and Senge Wanguk, put into writing the root text of the [[Chetsun Nyingthig]], the [[Heart Essence of Chetsun]]. He practiced these teachings and kept then secret for many years. When he became thirty-eight years old, the protectress [[Ekajati]] request him to disclose these teachings and impart them upon others. Khyentse Wangpo first gave a "one to one" transmission ([[gcig brgyud]]) to [[Jamgön Kongtrul Lodrö Thaye]] ([['jam mgon kong sprul blo gros mtha' yas]], [[yon tan rgya mtsho]], 1813-1899). Later on, he imparted the transmission to a few others among his main disciples, such as [[Azom Drukpa]] ([[a 'dzom 'brug pa sna tshogs rang grol]], 1842-1924). [[Tertön Sogyal Lerab Lingpa]] ([[gter ston bsod rgyal las rab gling pa]], 1856-1926), [[Jedrung Trinley Jampa Jungne]] ([[rje drung phrin las byams pa 'byung gnas]], 1856-192?), [[Khenchen Tashi Öser]] ([[mkhan chen bkra | Following this reminiscence, Khyentse Wangpo, who was an emanation of both Vimalamita and Senge Wanguk, put into writing the root text of the [[Chetsun Nyingthig]], the [[Heart Essence of Chetsun]]. He practiced these teachings and kept then secret for many years. When he became thirty-eight years old, the protectress [[Ekajati]] request him to disclose these teachings and impart them upon others. Khyentse Wangpo first gave a "one to one" transmission ([[gcig brgyud]]) to [[Jamgön Kongtrul Lodrö Thaye]] ([['jam mgon kong sprul blo gros mtha' yas]], [[yon tan rgya mtsho]], 1813-1899). Later on, he imparted the transmission to a few others among his main disciples, such as [[Azom Drukpa]] ([[a 'dzom 'brug pa sna tshogs rang grol]], 1842-1924). [[Tertön Sogyal Lerab Lingpa]] ([[gter ston bsod rgyal las rab gling pa]], 1856-1926), [[Jedrung Trinley Jampa Jungne]] ([[rje drung phrin las byams pa 'byung gnas]], 1856-192?), [[Khenchen Tashi Öser]] ([[mkhan chen bkra shis 'od zer]], 1836-1910). Following this, his main dharma heir. [[Jamgön Kongtrul the great]], wrote a series of texts for practicing this profound cycle. | ||
According to [[Kyabje Dilgo Khyentse Rinpoche]] ([[dil mgo mkhyen brtse rin po che bkra shis dpal 'byor]], 1910-1991). One of the main lineage holders of our times, among the teachings revealed by Khyentse Wangpo that pertain to the [[Great Perfection]] ([[rdzogs chen]]), the [[Chetsun Nyingthig]] represents the profound aspect ([[zab pa]]), while the [[bi ma'i lha sgrub]] ([['phags ma'i snying thig gi bla sgrub byin rlabs snying po]]), a series of arrangements and commentaries by [[Azom Drukpa]] (including his [[khyad par gyi khrid]], which pertains to both the [[lce btsun snying thig]] and the [[dgongs pa zang thal]]). Regarding [[Lerab Lingpa]]'s explanations, according to [[Dilgo Khyentse Rinpoche]], after Khyentse Wangpo had once given teachings on the Chetsun Nyingthig to a few close disciples, he asked them what other teachings they would like to receive. They unanimously requested him to give once again the Chetsun Nyingthig. After every session, [[Lerab Lingpa]] would put in writing what he had heard, At the end, he presented his notes to Khyentse Wangpo, who looked at them and commented: "This is exactly what I said, without anything missing or added." | According to [[Kyabje Dilgo Khyentse Rinpoche]] ([[dil mgo mkhyen brtse rin po che bkra shis dpal 'byor]], 1910-1991). One of the main lineage holders of our times, among the teachings revealed by Khyentse Wangpo that pertain to the [[Great Perfection]] ([[rdzogs chen]]), the [[Chetsun Nyingthig]] represents the profound aspect ([[zab pa]]), while the [[bi ma'i lha sgrub]] ([['phags ma'i snying thig gi bla sgrub byin rlabs snying po]]), a series of arrangements and commentaries by [[Azom Drukpa]] (including his [[khyad par gyi khrid]], which pertains to both the [[lce btsun snying thig]] and the [[dgongs pa zang thal]]). Regarding [[Lerab Lingpa]]'s explanations, according to [[Dilgo Khyentse Rinpoche]], after Khyentse Wangpo had once given teachings on the Chetsun Nyingthig to a few close disciples, he asked them what other teachings they would like to receive. They unanimously requested him to give once again the Chetsun Nyingthig. After every session, [[Lerab Lingpa]] would put in writing what he had heard, At the end, he presented his notes to Khyentse Wangpo, who looked at them and commented: "This is exactly what I said, without anything missing or added." | ||
Latest revision as of 19:29, 11 October 2006
INTRODUCTION
Among the "seven modes of transmission" (bka' babs bdun) held by Jamyang Khyentse Wangpo, Pema Ösel Do-ngag Lingpa ('jam dbyangs mkhyen brtse'i dbang po, padma 'od gsal mdo sngags gling pa, 1820-1892), the profound cycle of teachings known as lce btsun snying thig, or lce btsun chen po'i bi ma la'i zab tig, belong to the category of rjes dran, or "reminiscence". When Khyentse Wangpo was twenty-for years old, he visited the sacred place of 'u yung in the Tsang province of central Tibet. At one point, his perception of ordinary phenomena vanished into an experience of pure luminosity in which he clearly remembered the times when Chetsun Senge Wangchuk (lce btsun seng ge dbang phyug, 1000-1100s) attained the rainbow body ('ja' lus) in this very place. Before achieving the rainbow body, Senge Wangchuk had, for a whole month, a vision of Vimalamitra who bestowed upon him the quintessence of his teachings (bi ma snying thig).
Following this reminiscence, Khyentse Wangpo, who was an emanation of both Vimalamita and Senge Wanguk, put into writing the root text of the Chetsun Nyingthig, the Heart Essence of Chetsun. He practiced these teachings and kept then secret for many years. When he became thirty-eight years old, the protectress Ekajati request him to disclose these teachings and impart them upon others. Khyentse Wangpo first gave a "one to one" transmission (gcig brgyud) to Jamgön Kongtrul Lodrö Thaye ('jam mgon kong sprul blo gros mtha' yas, yon tan rgya mtsho, 1813-1899). Later on, he imparted the transmission to a few others among his main disciples, such as Azom Drukpa (a 'dzom 'brug pa sna tshogs rang grol, 1842-1924). Tertön Sogyal Lerab Lingpa (gter ston bsod rgyal las rab gling pa, 1856-1926), Jedrung Trinley Jampa Jungne (rje drung phrin las byams pa 'byung gnas, 1856-192?), Khenchen Tashi Öser (mkhan chen bkra shis 'od zer, 1836-1910). Following this, his main dharma heir. Jamgön Kongtrul the great, wrote a series of texts for practicing this profound cycle.
According to Kyabje Dilgo Khyentse Rinpoche (dil mgo mkhyen brtse rin po che bkra shis dpal 'byor, 1910-1991). One of the main lineage holders of our times, among the teachings revealed by Khyentse Wangpo that pertain to the Great Perfection (rdzogs chen), the Chetsun Nyingthig represents the profound aspect (zab pa), while the bi ma'i lha sgrub ('phags ma'i snying thig gi bla sgrub byin rlabs snying po), a series of arrangements and commentaries by Azom Drukpa (including his khyad par gyi khrid, which pertains to both the lce btsun snying thig and the dgongs pa zang thal). Regarding Lerab Lingpa's explanations, according to Dilgo Khyentse Rinpoche, after Khyentse Wangpo had once given teachings on the Chetsun Nyingthig to a few close disciples, he asked them what other teachings they would like to receive. They unanimously requested him to give once again the Chetsun Nyingthig. After every session, Lerab Lingpa would put in writing what he had heard, At the end, he presented his notes to Khyentse Wangpo, who looked at them and commented: "This is exactly what I said, without anything missing or added."
We have also gathered in this volume all other texts available, including explanations by Khenchen Tashi Özer and Dzongsar Jamyang Khyentse Chökyi Lodrö ('jam dbyangs mkhyen brtse chos kyi blo gros, 1893-1959). Needless to say that the reading and practicing of these profound teachings require to have received a transmission form a qualified the teacher by means of empowerment (dbang), explanations (khrid) and reading (lung). We are extremely very grateful for all those who supported the publication of this volume, the finding of the texts including in it: Khyabje Dilgo Khyentse Rinpoche, the Tsadra Foundation, John Deweese, Christian Diot and Lodro Phuntsok from Dzongsar. The texts were input by Sonam Wangpo, Urgyen Phuntshok and Tenzin Gyaltsen. The proof-reading was done by Dakpo Tulku Sonam Gyaltsen, and for a few texts by Khenpo Yeshe Gyaltsen and Lopon Ozer at Shecen Monastery in Nepal. This publication is dedicated to the long life and compassionate activities of Dilgo Khyentse Rinpoche's Yangsi, Urgyen Jigme Tenzin Lhundrup.