Jigme Lingpa Series

Tibetan MastersJigme Lingpa

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Jigme Lingpa

Jigme Lingpa

Omniscient one, source of love and compassion for all beings,

You are Longchenpa’s emanation, and heir to a treasury of mind termas;

Yogin of the sky-like clear light’s vast expanse,

Jigme Lingpa, at your feet I pray!

A series of texts by and about the great Dzogchen master Rigdzin Jigme Lingpa (rig 'dzin 'jigs med gling pa, 1730–1798), who revealed the Longchen Nyingtik (klong chen snying thig) collection.

Aspiration Prayers

This series of aspirations for future rebirths is tailored, Jigme Lingpa says, to the sorrow-inducing nature of this final age of degeneration, or kaliyuga.

An aspiration to perfect bodhisattva aspirations, bring all sentient beings to maturity and purify the world and its inhabitants into a buddha realm. The text is included within recent editions of the Rinchen Terdzö, or Treasury of Revelations.

This prayer to be reborn in Sukhāvatī draws upon the Array of Amitābha Sūtra (amitābhavyūhasūtra, Toh 49) for its elaborate descriptions of the blissful realm. As with many of Jigme Lingpa's writings, the text is beautiful yet opaque in places, and the translation thus relies upon Rigdzin Gargyi Wangchuk's (1858–1930) commentary entitled Gateway to the Realm of Great Bliss (bde chen zhing gi 'jug ngogs).

This popular prayer by the vidyādhara Jigme Lingpa includes aspirations related to every stage of the path, from gaining a precious human rebirth and following a qualified teacher through to accomplishing the most advanced practices of Dzogpachenpo and, thereafter, working for others' benefit.

This famous aspiration to realize the ground, path and fruition of the Great Perfection (rdzogs pa chen po) is part of the Longchen Nyingtik revelation of Jigme Lingpa.

An aspiration prayer to recognize the various phases of the four intermediate states, or bardos—the natural bardo of this life, the bardo of dying, the bardo of dharmatā, and the bardo of becoming—and apply the techniques and practices that will bring about realization.


Calling the Guru from Afar



Further clarifications on the bodily maṇḍala (lus dkyil) of Yumka Dechen Gyalmo including the correspondence between external and internal sacred places, composed at the request of the female disciple Palding Jetsünma (alias Lhading Jetsün) of Gyangru.

Interlinear notes to clarify the approach (bsnyen pa) practice, or recitation, of The Blazing Wrathful Guru, Hayagrīva and Garuḍa (Lama Drakpo Takhyung Barwa).

A succinct guide to the ḍākinī practice of Yumka Dechen Gyalmo, or Queen of Great Bliss, including details concerning necessary preparations and details of the visualization.

A guide to the approach and accomplishment practices for the guru sādhana known as Vidyādhara Assembly (Rigdzin Düpa), belonging to the Longchen Nyingtik cycle revealed by Jigme Lingpa.

This is one of two commentaries by Jigme Lingpa on the Dukngal Rangdrol practice of Avalokiteśvara that he himself revealed. Here, Jigme Lingpa offers a word-by-word explanation of the sādhana, both its preliminaries and its main part, in a simple yet precise manner. He does not comment on the feast offering section, which was added only later by the First Dodrupchen, Jigme Trinle Özer (1745–1821).

This fundamental text from the Longchen Nyingtik cycle summarizes the view of the three inner tantras— Mahāyoga, Anuyoga and Atiyoga—and explains the approach, close approach, accomplishment and great accomplishment phases. It also elucidates major categories, such as the three objects, three enemies, and three ravines, and shows how each of the inner tantras overcomes the four māras.


Dharma Protectors


Empowerment Rites

This source text of the Yumka Dechen Gyalmo empowerment, part of the original treasure revelation of Longchen Nyingtik, served as the basis for later, more elaborate manuals composed by Jamgön Kongtrul and the Third Dodrupchen, Jigme Tenpe Nyima.

Jigme Lingpa himself composed this self-initiation (bdag 'jug) for the Natural Liberation of Suffering (Dukngal Rangdrol, sdug bsngal rang grol) practice of the Longchen Nyingtik cycle at the request of a lama called Rinchen Dorje.

This self-initiation (bdag 'jug) for the practice of Yumka Dechen Gyalmo was composed by Jigme Lingpa himself. Receiving empowerments in this way, he explains, is a means of purifying impairments and breakages of samaya and receiving inspiration and blessings, and should therefore be practised regularly and repeatedly.

The root empowerment for The Blazing Wrathful Guru, Hayagrīva and Garuḍa (Lama Drakpo Takhyung Barwa), a treasure revealed by Jigme Lingpa.

This root empowerment text, revealed as a mind treasure by Jigme Lingpa for the Vidyādhara Assembly (Rigdzin Düpa), contains the inner enabling empowerments (nang nus pa 'jug pa'i dbang).

Guru Rinpoche Prayers

Jigme Lingpa explains why the tenth day of each month is dedicated to Guru Padmasambhava and the benefits of recalling his twelve most significant deeds, which are commemorated on these days throughout the year.

A heartfelt prayer for invoking Guru Padmasambhava—"the great guru of Oḍḍiyāna"—as the embodiment of all sources of refuge and pledging to entrust oneself to him completely in all situations and circumstances, but especially in times of difficulty, during this current degenerate age.

This prayer of aspiration to be reborn in Guru Padmasambhava's heaven of Zangdok Palri (zangs mdog dpal ri), the Copper-Coloured Mountain of Glory, includes detailed descriptions of its wonderful features and extraordinary qualities. The text is a terma (gter ma) revelation and part of the Longchen Nyingtik cycle.

This prayer to Guru Padmasambhava for the swift fulfilment of all wishes begins with a verse from ‘The Infinite Cloud Banks of Profound Meaning’ (zab don rgya mtsho'i sprin phung), which is part of Longchen Rabjam’s Khandro Yangtik (mkha' 'gro yang tig), and concludes with several verses written by Jigme Lingpa. It is said to be particularly beneficial for Tibet, as it has the power to pacify illness, prevent famine and border invasions, and contribute to the welfare of the teachings and beings.

Jigme Lingpa himself describes this text as "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." It was inspired by a sense of sorrow and renunciation when, one morning during a retreat near Samye, Jigme Lingpa glimpsed Mount Hepori in the distance and thought about the great events that had taken place there during Padmasambhava's lifetime, little or no trace of which remained.

Guru Yoga


Lineage Prayers

Longchen Nyingtik





Written for the Third Nyidrak Rinpoche, this liturgy takes Śākyaśrībhadra's text as its basis and adds a few verses at the beginning and end.

Part of the Longchen Nyingtik cycle, this Vajrasattva guru yoga is entitled 'Cultivating the Pure Realm of Abhirati (or Manifest Joy)' but is often known simply as 'Dorsem Ngön-ga' (Abhirati Vajrasattva). It includes all the standard elements of visualization, offering, mantra recitation and receiving empowerment.

This brief liturgy for invoking the inspiration power, or blessings, of the eight vidyādharas (rig 'dzin brgyad) of India was extracted from ‘A Precious Casket: A Framework for Accomplishment, from the Ocean-like Assembly of Awesome Ones’ (dpal chen bka' 'dus rgya mtsho las/ sgrub pa'i khog 'bubs rin po che'i za ma tog).

A brief and simple fasting ritual (smyung gnas) composed for the sake of those unable to comprehend the more complex liturgy of the standard practice in Bhikṣuṇī Lakṣmī’s tradition.

This fulfilment (bskang ba) practice is so rare that it was not included in previous editions of Jigme Lingpa's collected writings but appears only in modern liturgies of Shechen and Namdroling monasteries.

The Longchen Nyingtik sādhana of Siṃhamukhā, which is considered to be the secret, wrathful aspect of the Female Practice (Yumka).

A short ritual for taking the eight vows of a lay practitioner (upāsaka/upāsikā) for a single day. As Jigme Lingpa mentions, it is traditionally recommended to take these precepts on the eighth, fifteenth (full moon) and thirtieth (new moon) days of each lunar month.

This practice of eight branches (prostration, taking refuge, offering real and imagined gifts, confession, rejoicing, generating bodhicitta, offering the body, and dedication of merit) derive from the Tantra System Vajrakīlaya (rgyud lugs phur pa), which is part of the Nyingma Kama collection, but appear in other texts, especially empowerment rites.

This fire offering for Yuma Dechen Gyalmo, the main ḍākinī practice of Longchen Nyingtik, can be adapted to any of the four activities: pacifying, enriching, magnetizing or wrathful subjugation.

This longevity practice related to Rigdzin Düpa (The Vidyādhara Assembly) includes a means of attaining immortality through Amitāyus and a summoning of longevity (tshe 'gugs) that invokes the eight vidyādharas.



Jigme Lingpa wrote this prayer recalling his own life and liberation at the request of the First Dodrupchen, Jigme Trinlé Özer (1745–1821). The prayer includes a summary of his previous lives, as well as his most important accomplishments and qualities, when—as he puts it—he emphasized the positive.

Jigme Lingpa wrote this prayer for a student who was accumulating prayers before the famous Jowo Rinpoche statue in the Jokhang temple in Lhasa. It is not only a prayer to Śākyamuni Buddha, but also a means to receive the four empowerments: vase, secret, wisdom-knowledge, and the supreme empowerment of great rays of light.

Jamyang Khyentse composed this prayer to the great revealer of the Longchen Nyingtik when he passed through the master's place of residence, the Yarlung Valley, during his first trip to central Tibet in 1925.

Jigme Lingpa wrote this prayer at the request of his students. It invokes many of his previous incarnations, beginning with the primordial Buddha Samantabhadra.

Jigme Lingpa wrote this prayer to the Dzogchen Rinpoches and their previous incarnations at the request of his disciple Jigme Ngotsar (b. 1763).

This lineage prayer for the practice of tummo (Skt. caṇḍalī), or inner heat, is said to "disclose all the most essential points related to the path of the completion stage.”

In 1758, one year after the first, principal revelation of Dukngal Rangdrol, Jigme Lingpa had a vision of Avalokiteśvara, the Great Compassionate One, in standing posture and extending to the far reaches of the eastern sky. Following this, he tells us in his autobiography, "tears of devotion welled up" and he composed this prayer.


Four sets of concealed instructions (gab byang) related to the practice of Rigdzin Düpa (Vidyādhara Assembly), on 1) the wisdom deity, 2) the mantra, 3) the palanquin (do li) samādhi, and 4) the results of the practice.

Yumka Dechen Gyalmo (yum ka bde chen rgyal mo), the Queen of Great Bliss, is the peaceful ḍākinī practice from the Longchen Nyingtik cycle. It features Yeshe Tsogyal in the form of a wisdom ḍākinī.

A sādhana of Hayagrīva, the wrathful form of the Natural Liberation of Suffering (Dukngal Rangdrol) practice of Avalokiteśvara, from the Longchen Nyingtik cycle.

Jigme Lingpa tells us that he arranged this ritual of the Twenty-One Tārās based on the authoritative tradition that derives from Nāgārjuna and The Manifest Source Tantra of Tārā. In order to create the full liturgy, which he did at the request of the First Dodrupchen Jigme Trinlé Özer (1745–1821), he also added other elements from various pith instructions.

Palchen Düpa (dpal chen 'dus pa), the 'Awesome Ones' Assembly', is the wrathful yidam practice of the Longchen Nyingtik cycle. It features the Kagyé (bka' brgyad), or eight herukas, with Chemchok Vajra Tötrengtsal as the central deity.

This short practice of Hayagrīva, which is included among the core texts of the Longchen Nyingtik collection, is intended to pacify gyalpo spirits and harmful influences (dön).

This guru sādhana of the great translator Vairotsana, accompanied by Ma Rinchen Chok and Nyak Jñānakumāra, employs the distinctive terminology of Dzogchen, the Great Perfection.

The root text for the Blazing Wrathful Guru, Hayagrīva and Garuḍa (Lama Drakpo Takhyung Barwa), which the great tertön Jigme Lingpa revealed in 1795. The practice combines three deities—Hayagrīva, Garuḍa and Guru Drakpo—and is considered to be a powerful means of subjugating negative forces and overcoming disease.

The innermost secret guru practice of the Longchen Nyingtik cycle focuses on Longchen Rabjam and is considered an indispensable preliminary to Dzogchen practice. Jigme Lingpa revealed the practice some time around 1761, during his second three-year retreat, then kept it secret for five years.

The sādhana of Dukngal Rangdrol (sdug bsngal rang grol), 'Natural Liberation of Suffering', is the Avalokiteśvara practice from the Longchen Nyingtik that is classed either as a peaceful yidam or as the secret-level guru practice from the peaceful, male-vidyādhara section of the cycle.

The inner guru practice Vidyādhara Assembly (Rigdzin Düpa) features Guru Padmasambhava and Mandāravā at the centre of the maṇḍala, surrounded by the eight vidyādharas, twenty-five disciples and other deities.

When Jigme Lingpa was in his sixties he ‘translated the signs’ of the four specific sādhanas of Palchen Düpa—Yamāntaka, Hayagrīva, Yangdak Heruka and Vajrakīlaya—at the request of Dodrupchen Jigme Trinle Özer, Jigme Losalchen, and Tsewang Lhamo, the Queen of Derge. This is the sādhana of Vajrakīlaya.

Transference (Phowa)


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