Longevity Series

Practices › Longevity

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Amitāyus, Boundless Life

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Texts on the theme of longevity, including ritual practices to accomplish long life (tshe sgrub):

Canonical Texts


Guru Yoga


This long-life practice (tshe sgrub) and empowerment (tshe dbang) of Thangtong Gyalpo (1361–1485?) is said to bring together the oral, treasure and visionary teachings. It combines Thangtong Gyalpo's original Glorious Bestower of Immortality ('chi med dpal ster) with Chöjé Lingpa's own treasure revelation and visionary account.

This pith instruction for accomplishing longevity (tshe sgrub) through Thangtong Gyalpo (1361–1485?) is said to bring together the oral, treasure and visionary teachings. According to its colophon, Chöjé Lingpa received the instruction from Thangtong Gyalpo directly in a vision. Jamgön Kongtrul included the text in the Precious Treasury of Revelations (Rinchen Terdzö).

This verse and mantra for longevity, intended to supplement the Droltik Gongpa Rangdrol (grol tig dgongs pa rang grol) practice of the peaceful and wrathful deities, are attributed to Jamyang Khyentse Wangpo but preserved within the writings of his successor, Jamyang Khyentse Chökyi Lodrö.

This practice for invoking longevity is extracted from The Heart-Essence of Perfect Immortality (yongs rdzogs 'chi med snying thig), which belongs to the Chokling Tersar.

This concise instruction for accomplishing longevity (tshe sgrub) is said to be an abridgement of Thangtong Gyalpo's (1361–1485?) original sādhana. According to the colophon, Khyentse Wangpo composed the practice in a meditation cave used by Thangtong Gyalpo himself.

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.

This short longevity practice involves the visualization of concentrated elixir, which flows from the long-life vase in Amitāyus's lap into the crown of one's head, filling one's body and restoring vitality. Mipham Rinpoche wrote the text in 1892, and it is also included (with some additions) among the writings of Jamyang Khyentse Chökyi Lodrö.

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