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LONGCHENPA: Final Days and Parinirvana

Life is impermanent like autumn clouds,

youth is impermanent like the flowers of spring,

the body is impermanent like borrowed property;

the lord of death, like the shadow of the western mountain,

will not delay.


On one occasion he conferred higher empowerments and special advice, as well as pith instructions and explanations of the tantras, on more than a hundred people who were capable of benefiting others with such teachings. Later he said to Gyalsé Zopa, “Close the door to the stairway and let no one enter while you take down this letter,” and then dictated his last testament, Stainless Light, as follows:

Homage to all those exalted ones endowed with supreme compassion!
I pay homage to the one immersed in the experience of basic space, the primordial ground,
who cares for all beings through the proliferation and resolution of activities,
revealing a display in all its variety by the power of his innate compassion —
a sublime sun, exceedingly and superbly radiant.

I pay homage to the one who, having completed his task in full,
went to a most superb and holy site, the town of Kushinagar,
to tame those fixated on the permanence of things.
I have come to understand the nature of samsara,
and because things of this world lack any true essence,
I now cast off this impermanent, illusory body,
so listen as I give this singularly beneficial advice.

We are, as it were, seduced by our belief that this life is real.
Things are by nature impermanent and without any real meaning,
so, having realized with certainty that nothing is reliable,
please practice the sacred Dharma from now on.

Friends and companions are like guests, in no way permanent.
Although they gather around you for a time,
all too soon you are parted from them,
so let go of emotional ties to your friends, who are like magical apparitions.
Please practice the sacred Dharma, a lasting source of benefit.

Wealth and possessions that you gather and hoard are like honey,
things that you amass but others enjoy,
so while you can, gain merit by increasing your generosity.
Please make preparations now for your future journey.

Your dwellings, well built yet subject to destruction, are like something on loan.
You have no power to stay when it is time to move on.
Give up completely your fascination with busy places,
and rely on a place of solitude from now on.

Chapter 12 Extract of LA VIDA DE LONGCHENPA. El Omnisciente Rey del Dharma de la gran amplitud

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The Dakini Principle: Integrating Teachings with Life

Dakini Orissa

The feminine role in the Buddhist tradition is one of the most important sources through which one obtains the inspiration to engage in the practice of the Buddha Dharma. There have been numerous significant female pioneers in the Tibetan Buddhist tradition, beginning with the ‘Primordial Mother Buddha, Samantabhadri’ (Kuntu-Sangmo), Arya Tara, Sarasvati, Sukhasiddhi, Niguma, Yeshe Tsogyal, Mandarava, Machik Labdron, Jomo Menmo, Sera Khandro, Tara Lhamo and many more. The Tibetan understanding of the feminine principle as mother was drawn from a variety of sources within the Buddhist tradition. The most important source was the Yumchenmo, the Great Mother Prajnaparamita -Sutra of Indian Mahayana, which dates from the second century B.C.E. and which continues to influence Tibet until the present day.

While the enlightened warrior-king Gesar of Ling demonstrates the best of masculine capacity, through authentic presence and compassionate blessings, so too does Yeshe Tsogyal demonstrate the best of the feminine capacity, through engaging with life with wisdom. It is the feminine that is particularly suited to cutting through defilements, obstacles, hindrances and ignorance. The feminine naturally accentuates mother-like loving kindness and gentleness, and yet is able to face experience fully and work directly with tantric energy in all its rawness. These abilities complement the strength of the masculine, and together, they support each other so that life is lived fully and engaged fully. Women integrate the practice of the ‘Twofold Method and Wisdom’ and through this union of method and wisdom, one leads to the state of enlightenment, which is free from the sufferings of Samsaric life. Therefore, no matter where and how one abides, one can contribute, in one of several ways – through generosity, through social engagement, through wisdom, or through practice. This is indeed how one lives a worthy life.

According to Tibetan Vajrayana Buddhism, it is clear that there is no difference between male and female in terms of practicing and accomplishing enlightenment. Moreover, it is importantly emphasized in the Vajrayana treatises that the great female practitioners play a key role in the spiritual journeys of all beings through guiding, teaching and empowering them, and have indeed benefitted countless sentient beings in the past. For Tibetans, the ‘feminine’ refers to the limitless, ungraspable and aware qualities of the ultimate nature of mind; it also refers to the intensely dynamic way in which that awareness undermines concepts, hesitation, and obstacles in the spiritual journeys of female and male Vajrayana practitioners. The ‘masculine’ relates to the qualities of fearless compassion and actions that naturally arise from the realization of limitless awareness, and the confidence and effectiveness associated with enlightened action. From this sacred view, we can understand how important it is to unite or couple together the masculine and feminine qualities in order to extend further the secret practices in Vajrayana Buddhism.

Vajrayogini (Dorje-Naljorma) is considered to be the queen of all Dakinis in the Tibetan Buddhist pantheon; she is the preeminent tantric form of the female Buddha. Vajrayogini is important in all the tantric lineages of Tibet and is said to have directly transmitted her teachings through the Siddhas Naropa, Maitripa, and Indrabhuti. She is particularly connected in the ‘New Translation School’ (Sarma) of Tibetan Buddhism with Annutara-yoga-tantra, the Unsurpassable Meditation Approach that is the highest of the four orders of tantra. Vajrayogini also has alternate forms such as in the Cakrasamvara tradition, in which the form closest to Vajrayogini is Vajravarahi, the Vajra Sow (Droje-Phakmo). Kurukulla is yet another form of Vajrayogini, one that especially magnetizes passion and transforms it into wisdom.

The most wrathful form of the meditation deity Vajrayogini is Troma-Nagmo, Kalika, Wrathful Black Lady. She is particularly associated with the ‘Chod’, a tantric meditation discipline based on the Prajanaparamita. Troma Nagmo is also the supremely wrathful manifestation of Vajravarahi. The Dakini Yeshe Tsogyal was one of the most inspired and prominent consorts of Guru Padmasambhava and the speech-enamation of Vajravarahi. She embodies the full meaning of ‘sky-dancer,’ (dakini) when she appears, and her visionary form is classically understood to be dancing, which dynamically unfolds her wisdom, unceasingly manifesting the activities of the Buddha. She is called Sarasvati (Yangchenma), the great female Bodhisattva of learning, culture, and music, the peaceful consort of Manjushri. Yeshe Tsogyal in her visionary dimension was the radiant White Tara (Dolma-Karmo) the savioress who, with her compassionate seven eyes, attends to the health and welfare of beings in all quarters. In her most subtle, essential form, Yeshe Tsogyal is called ‘expanse of Mahasukha Kuntu Sangmo Samantabhadri, the all-good queen.’ This deity is called the primordial Mother Buddha, source of all enlightenment.


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The Tertön Tradition in Tibetan Buddhism

S.E. Namkha Drimed Rabjam Rinpoche

H.E. Namkha Drimed is a Tertön, or Discoverer of Dharma Treasures called Termas. H.E. Namkha Drimed has received treasures concerning the complete aspects of the Gesar of the Three Roots and of the accomplishment of the Four Activities combined together, as well as Phurba, Yeshe Tsogyal, Dorje Drolo, the heart practice of the Guru, Dzogchen, and so forth. He has received these many profound dharma treasures at the appropriate time in order to clear the degeneration of the dharma and beings and up until the present moment has revealed the auspicious number (eight) volumes of terma.

Here is a description of the tradition, excerpted with permission from “The Hidden Teachings of Tibet” by Tulku Thondup Rinpoche:

“Termas are scriptures that have been deliberately concealed and discovered at successively appropriate times by realized masters through their enlightened power. They represent a most profound, authentic and powerful tantric form of Buddhist training. Hundreds of Tertöns, have found thousands of volumes of scripture and sacred objects hidden in earth, water, sky, mountains, rocks and mind. By practicing these teachings, many of their followers have reached the state of full enlightenment, Buddhahood. Various schools of Buddhism in Tibet have Termas but the Nyingma school has the richest tradition.

The source of Dharma Treasure, the person who established the Terma system of the Nyingma, is Guru Padmasambhava, assisted by his consort Yeshey Tsogyal. There are also teachings that were concealed by his disciples, such as Vairocana, and their reincarnations, and also by Vimalamitra, a great Indian scholar and sage of the ninth century.

The termas are tantric scriptures, notably of the three Inner Tantras. There are two types of concealment of the Nyingma termas. The first is Earth Terma, the concealment and discovery of the terma using symbolic scripts as the key. Symbolic scripts written on scrolls of paper are concealed in rocks, lakes and temples. It is called Earth Terma because symbolic scripts on scrolls of paper are used as the key to awaken the recollection of the teaching that has been concealed in the essential nature of minds. Sometimes the whole text of the teaching is discovered at the concealment place. All the sacred objects discovered as Termas are also Earth Termas.

The second is Mind Terma. In most cases of this type, the discoverers find the symbolic scripts in their minds first, then the symbolic scripts become the key to the discovery of the teachings. The significant characteristic of the Nyingma Terma system is that Guru Padmasambhava concealed the teachings in the essential nature of the minds of his realized disciples through his Mind-mandate Transmission power. So, Nyingma Termas are not scriptures that are concealed in a realm or place as books and then rediscovered or brought back as the same physical text. Rather, they are discovered through the awakening of the teachings from the nature of the minds of the realized disciples of Guru Padmasambhava and others.”