Chetsün Nyingtik: Difference between revisions
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'''Chetsün Nyingtik''' ([[Wyl.]] ''lce btsun snying thig'') — among the “[[seven authoritative transmissions]]” (Tib. ''ka bab dün'') of the great [[Jamyang Khyentse Wangpo]] (1820-1892), the profound cycle of teachings known as Chetsün Nyingtik belong to the category of ‘recollection’ or ‘reminiscence’ (Tib. ''jé dren''). When Jamyang Khyentse was twenty-four years old, he visited the sacred place of Uyuk in the [[Tsang]] province of Central Tibet. His perception of ordinary phenomena vanished into an experience of pure luminosity and he clearly remembered [[Chetsün Senge Wangchuk]] (11th Century) attaining the [[rainbow body]] in that very place. Before achieving the rainbow body, Senge Wangchuk had, for a whole month, experienced a vision of [[Vimalamitra]], in which he bestowed upon him the quintessence of his teachings, the [[Vima Nyingtik]]. | '''Chetsün Nyingtik''' (Tib. ལྕེ་བཙུན་སྙིང་ཐིག་, [[Wyl.]] ''lce btsun snying thig'') — among the “[[seven authoritative transmissions]]” (Tib. བཀའ་བབས་བདུན་, ''ka bab dün'') of the great [[Jamyang Khyentse Wangpo]] (1820-1892), the profound cycle of teachings known as Chetsün Nyingtik belong to the category of ‘recollection’ or ‘reminiscence’ (Tib. རྗེས་དྲན་, ''jé dren''). When Jamyang Khyentse was twenty-four years old, he visited the sacred place of Uyuk in the [[Tsang]] province of Central Tibet. His perception of ordinary phenomena vanished into an experience of pure luminosity and he clearly remembered [[Chetsün Senge Wangchuk]] (11th Century) attaining the [[rainbow body]] in that very place. Before achieving the rainbow body, Senge Wangchuk had, for a whole month, experienced a vision of [[Vimalamitra]], in which he bestowed upon him the quintessence of his teachings, the [[Vima Nyingtik]]. | ||
Following this reminiscence, Khyentse Wangpo, who was an emanation of both Vimalamitra and Senge Wangchuk<ref>Khyentse Wangpo was also an emanation of the dakini Palgyi Lodroma to whom the Chetsün Nyingtik terma was entrusted by Senge Wangchuk (information provided by Tenzin Senge)</ref>, put into writing the root text of the Chetsün Nyingtik, the ‘Heart Essence of Chetsün’. He practised these teachings and kept them secret for many years. Then, when he was thirty-eight years old, the protectress [[Ekadzati]] requested him to disclose these teachings and impart them to others. Khyentse Wangpo first gave a ‘one-to-one’ transmission to [[Jamgön Kongtrul Lodrö Thayé]]. | Following this reminiscence, Khyentse Wangpo, who was an emanation of both Vimalamitra and Senge Wangchuk<ref>Khyentse Wangpo was also an emanation of the dakini Palgyi Lodroma to whom the Chetsün Nyingtik terma was entrusted by Senge Wangchuk (information provided by Tenzin Senge)</ref>, put into writing the root text of the Chetsün Nyingtik, the ‘Heart Essence of Chetsün’. He practised these teachings and kept them secret for many years. Then, when he was thirty-eight years old, the protectress [[Ekadzati]] requested him to disclose these teachings and impart them to others. Khyentse Wangpo first gave a ‘one-to-one’ transmission to [[Jamgön Kongtrul Lodrö Thayé]]. | ||
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According to [[Dilgo Khyentse Rinpoche]], among the teachings revealed by Khyentse Wangpo which relate to Dzogpachenpo, the Chetsün Nyingtik represents the profound aspect, while the Bimé Lhadrup represents the vast aspect. | According to [[Dilgo Khyentse Rinpoche]], among the teachings revealed by Khyentse Wangpo which relate to Dzogpachenpo, the Chetsün Nyingtik represents the profound aspect, while the Bimé Lhadrup represents the vast aspect. | ||
Lerab Lingpa wrote a famous commentary on the Chetsün Nyingtik. Dilgo Khyentse Rinpoche said that after Jamyang Khyentse Wangpo gave the teachings on Chetsün Nyingtik to a few close disciples on one occasion, he asked them what other teachings they would like to receive. They all requested that the Chetsün Nyingtik teachings be given once again, and this time, after every session, Lerab Lingpa put them into writing. At the end, he presented his notes to Khyentse Wangpo, who looked over them and said, “This is exactly what I said, with nothing missing and nothing added.”<ref>Based on Matthieu Ricard’s Introduction to the | Lerab Lingpa wrote a famous commentary on the Chetsün Nyingtik. Dilgo Khyentse Rinpoche said that after Jamyang Khyentse Wangpo gave the teachings on Chetsün Nyingtik to a few close disciples on one occasion, he asked them what other teachings they would like to receive. They all requested that the Chetsün Nyingtik teachings be given once again, and this time, after every session, Lerab Lingpa put them into writing. At the end, he presented his notes to Khyentse Wangpo, who looked over them and said, “This is exactly what I said, with nothing missing and nothing added.”<ref>Based on Matthieu Ricard’s Introduction to the '''Chetsün Nyingtik Chökor''', Tib. ལྕེ་བཙུན་སྙིང་ཐིག་གི་ཆོས་སྐོར་, [[Wyl.]] ''lce btsun snying thig gi chos skor'', Shechen Publications, Delhi, 2004.</ref> | ||
==Tibetan Text== | |||
* {{TBRC|http://tbrc.org/W27887|ལྕེ་བཙུན་སྙིང་ཐིག་གི་ཆོས་སྐོར་, ''lce btsun snying thig gi chos skor'', Shechen Publications, Delhi, 2004.}} | |||
==Commentaries== | ==Commentaries== | ||
*[[Dilgo Khyentse Rinpoche]], ''rdzogs pa chen po man ngag sde'i bcud phur man ngag thams cad kyi rgyal po klong lde'i yi ge dum bu gsum pa lce btsun chen po bi ma'i zab tig gi bshad khrid chu 'babs su bkod pa snying po'i bcud dril ye shes thig le'i dgongs don ji ltar rtogs pa zhib mor bshad pa kun bzang dgongs rgyan'' | {{Tibetan}} | ||
*[[Jamyang Khyentse Chökyi Lodrö]], ''lce btsun snying thig khrid kyi zin bris'' | *[[Dilgo Khyentse Rinpoche]] | ||
*[[Khenchen Tashi Özer]], ''zab khrid dpal ldan bla ma'i zhal lung bslad med yid la gang zin gyi zin tho'' | :{{TBRCW|O2JT8320|O2JT83202JT8323$W27887|རྫོགས་པ་ཆེན་པོ་མན་ངག་སྡེའི་བཅུད་ཕུར༔ མན་ངག་ཐམས་ཅད་ཀྱི་རྒྱལ་པོ་ཀློང་ལྔའི་ཡི་གེ་དུམ་བུ་གསུམ་པ༔ ལྕེ་བཙུན་ཆེན་པོའི་བི་མ་ལའི་ཟབ་ཏིག༔, ''rdzogs pa chen po man ngag sde'i bcud phur man ngag thams cad kyi rgyal po klong lde'i yi ge dum bu gsum pa lce btsun chen po bi ma'i zab tig gi bshad khrid chu 'babs su bkod pa snying po'i bcud dril ye shes thig le'i dgongs don ji ltar rtogs pa zhib mor bshad pa kun bzang dgongs rgyan''}} | ||
*[[Tertön Sogyal]], ''bshad khrid chu 'babs su bkod pa snying po'i bcud dril ye shes thig le'' | *[[Jamyang Khyentse Chökyi Lodrö]] | ||
:{{TBRCW|O01AG02758|O01AG027582938$W21813|ལྕེ་བཙུན་སྙིང་ཐིག་ཁྲིད་ཀྱི་ཟིན་བྲིས་, ''lce btsun snying thig khrid kyi zin bris''}} | |||
*[[Khenchen Tashi Özer]] | |||
:{{TBRCW|O2JT8320|O2JT83202JT8342$W27887|ཟབ་ཁྲིད་དཔལ་ལྡན་བླ་མའི་ཞལ་ལུང་བསླད་མེད་ཡིད་ལ་གང་ཟིན་གྱི་ཟིན་ཐོ་, ''zab khrid dpal ldan bla ma'i zhal lung bslad med yid la gang zin gyi zin tho''}} | |||
*[[Tertön Sogyal]], (this commentary is translated by [[Lama Chökyi Nyima]], s.b. "The Sphere of Timeless Awareness'') | |||
:{{TBRCW|O2JT8320|O2JT83202JT8341$W27887|བཤད་ཁྲིད་ཆུ་འབབས་སུ་བཀོད་པ་སྙིང་པོའི་བཅུད་དྲིལ་ཡེ་ཤེས་ཐིག་ལེ་, ''bshad khrid chu 'babs su bkod pa snying po'i bcud dril ye shes thig le''}} | |||
==The Empowerment of Chetsün Nyingtik== | ==The Empowerment of Chetsün Nyingtik== | ||
Revision as of 03:37, 14 February 2011
Chetsün Nyingtik (Tib. ལྕེ་བཙུན་སྙིང་ཐིག་, Wyl. lce btsun snying thig) — among the “seven authoritative transmissions” (Tib. བཀའ་བབས་བདུན་, ka bab dün) of the great Jamyang Khyentse Wangpo (1820-1892), the profound cycle of teachings known as Chetsün Nyingtik belong to the category of ‘recollection’ or ‘reminiscence’ (Tib. རྗེས་དྲན་, jé dren). When Jamyang Khyentse was twenty-four years old, he visited the sacred place of Uyuk in the Tsang province of Central Tibet. His perception of ordinary phenomena vanished into an experience of pure luminosity and he clearly remembered Chetsün Senge Wangchuk (11th Century) attaining the rainbow body in that very place. Before achieving the rainbow body, Senge Wangchuk had, for a whole month, experienced a vision of Vimalamitra, in which he bestowed upon him the quintessence of his teachings, the Vima Nyingtik.
Following this reminiscence, Khyentse Wangpo, who was an emanation of both Vimalamitra and Senge Wangchuk[1], put into writing the root text of the Chetsün Nyingtik, the ‘Heart Essence of Chetsün’. He practised these teachings and kept them secret for many years. Then, when he was thirty-eight years old, the protectress Ekadzati requested him to disclose these teachings and impart them to others. Khyentse Wangpo first gave a ‘one-to-one’ transmission to Jamgön Kongtrul Lodrö Thayé.
Later on, he imparted the transmission to a few others among his main disciples, such as Adzom Drukpa (1842-1924), Tertön Sogyal Lerab Lingpa (1856-1926) and Khenchen Tashi Özer (1836-1910). Following this, his main Dharma heir, Jamgön Kongtrul the Great, wrote a series of texts for practising the cycle.
According to Dilgo Khyentse Rinpoche, among the teachings revealed by Khyentse Wangpo which relate to Dzogpachenpo, the Chetsün Nyingtik represents the profound aspect, while the Bimé Lhadrup represents the vast aspect.
Lerab Lingpa wrote a famous commentary on the Chetsün Nyingtik. Dilgo Khyentse Rinpoche said that after Jamyang Khyentse Wangpo gave the teachings on Chetsün Nyingtik to a few close disciples on one occasion, he asked them what other teachings they would like to receive. They all requested that the Chetsün Nyingtik teachings be given once again, and this time, after every session, Lerab Lingpa put them into writing. At the end, he presented his notes to Khyentse Wangpo, who looked over them and said, “This is exactly what I said, with nothing missing and nothing added.”[2]
Tibetan Text
Commentaries
 |
This section contains Tibetan script. Without proper Tibetan rendering support configured, you may see other symbols instead of Tibetan script. |
- Tertön Sogyal, (this commentary is translated by Lama Chökyi Nyima, s.b. "The Sphere of Timeless Awareness)
The Empowerment of Chetsün Nyingtik
The empowerment was given to the Rigpa Sangha on the following occasion:
- Kyabjé Trulshik Rinpoche, Lerab Ling, Sunday 4th December 2005
Notes
- ↑ Khyentse Wangpo was also an emanation of the dakini Palgyi Lodroma to whom the Chetsün Nyingtik terma was entrusted by Senge Wangchuk (information provided by Tenzin Senge)
- ↑ Based on Matthieu Ricard’s Introduction to the Chetsün Nyingtik Chökor, Tib. ལྕེ་བཙུན་སྙིང་ཐིག་གི་ཆོས་སྐོར་, Wyl. lce btsun snying thig gi chos skor, Shechen Publications, Delhi, 2004.
Further Reading
- The Sphere of Timeless Awareness: A commentary on The Heart Drop of Chetzun. Translated by Richard Barron. Turquoise Dragon, 1999.