Rigdzin Jigme Lingpa. (1730-1798).

Rigdzin Jigme Lingpa

༄༅། མཁྱེན༵་པས་ཤེས་བྱ་ཀུན་གྱི་དེ་ཉིད་གཟིགས།

ཐུགས་བརྩེ༷འི་འོད༵་ཟེར༵་གདུལ་བྱའི་དཔལ་དུ་ཤར།

ཟབ་ལམ་ཐེག་རྩེའི་བསྟན་པ་གསལ་མཛད་པ།

རིག་འཛིན་འཇིགས་མེད་གླིང་པ་ལ་ཕྱག་འཚལ། །

Rigdzin Jigme Lingpa was the incarnation of King Trisong Detsen and Vimalamitra, born in early morning of eighteenth day of twelve month of Earth bird year of twelfth Rabjung (1730) at Chongye Valley of southern Tibet. He discovered the Longchen Nyingthig teaching as mind ter.

At the age of six he entered into Palri monastery and Tsogyal Tulku Ngawang Lobzang Pema gave him a name Pema Khyentse Ozer. He is born learned, where he has no difficulty in learning. Besides of receiving transmissions and empowerment, he is also became mastered in grammar, logic, astrology, poetry, history and medicine within short period of time. Rigdzin Jigme Lingpa has received teachings, empowerments and transmissions from various masters such as Neten Kunzang Ozer, Terton Rigdzin Thukchok Dorje, Thekchen Lingpa Droten Tharchin and Drubwang Ogyen Palgon.

At the age of 28, he begin his three years strict retreat at Pelri monastery and during his meditative stages, he experienced numerous physical and mental sign of attainments. He also had vision of different masters including Guru Rinpoche, Yeshey Tshogyal, Manjushrimitra and Humkara. Moreover at the age of 31 he had vision of Longchen Rabjam for three times and received every teachings within short duration.

He composed his first major writing Khyentse Melong Ozer gawa - the explanation on Lama Gongdue cycle. In vision Guru Rinpoche gave him name Pama wangchen and Manjushrimitra gave him blessings, then he changed is maroon color dress to uncolored white dress with uncut long hair after realizing symbolic meaning of wisdom.

At the age of Thirty eight, he discovered extraordinary relaxation of Longchen Nyingthig cycle the teaching of Guru Rinpoche as mind ter. In the evening of 25^th day of tenth month of fire Ox year (1757), he went to bed with devotion to Guru Rinpoche and full of tears on his face as he was not in Guru Rinpoche’s Presence. Then he kept on meditation stage for so long and experienced he was flying with white lion and finally reached to stupa of Jarung khashor, where wisdom dakini offered him wooden casket and said this is Samantabhadra’s mind treasure and dakini vanished. Then he opened with joy and found five roll of yellow scroll and seven crystal beads – one is Dug nga Rangdrol, another one is Nechang Thukkyi Drombu the guide of Longchen Nyingthig. He swallow all yellow and crystal beads, which experienced all the words of Longchen Nyingthig cycle with meanings were awakened in his mind. Hence he became terton of Longchen Nyingthig cycle of teaching.

At the age of 31 during his 2^nd three years retreat at chimphu, the high realization of Dzogpachenpo was awakened in him. It was caused due to three vision of KuenKhyen Longchen Rabjam and received all the empowerment and transmission. Then he composed Kuenkhyen zhallung and some other writings as the true meaning of seven treasures of Longchen Rabjam.

Although Jigme Lingpa has many teachers, the absolute and short line transmission of Nyingma teaching comes from Longchen Rabjam directly in the three pure visions.  Latter in 1765, Jigme Lingpa conferred the empowerments and explanation of Longchen Nyingthig cycle for 15 disciples. He has benefited a lot for Nyingma tradition and his Longchen Nyingthig cycle became famous practice and reach to every corner of the Nyingma world. Once Dodrupchen came to receive teaching from him and he recognize Dodrupchen as trulku of Lhase Murum Tsenpo and named Jigme Trinle Ozer. Then Gomchen Rigdzin and Pema Kunzang reach to receive teaching and Pema Kunzang latter became his renown disciple Jigme Gyalwe Nyuku. At the age of sixty five, he and his consort Gyalyum Drolkar had son called Gyalse Nyenche Ozer.

He had received countless invitations for empowerment and teachings including invitation from Mongolian King Chogyal Ngawang Dargyal, student of Dodrupchen and teacher of Zhabkar Tsoktrul Rangdrol. However he couldn’t accept every invitations that they made due to his old age and health situation. Although Jigme Lingpa knew his son is trulku, he didn’t recognized as trulku but latter Sakya Trichen recognized him as tulku of Chokyi Nyima the fourth Chungsang one of the head of Drikung Kagyu Tradition.

Jigme Lingpa has told in private to some of his close disciples that, he will be dying soon and he will reincarnate but no need to search for his incarnation. The rain of flower falls on his residence and mild earthquake again and again. On the 3^rd day of nine month of earth horse year (1798), the sky is clear with blue color and rain falls from blue sky and ask to arrange new offering in alter. Then he sat in sage posture and lots of miracles happened. After a month of Ceremony, his body was placed in small golden stupa at Tsering Jong Hermitage.

His incarnation includes:

1. Doknentse Yeshe Dorje. (1800-1866)- Body incarnation.

2. Paltrul Rinpoche (1808-1887) – Speech incarnation.

3. Jamyang Khyentse Wangpo (1820-1892) – mind incarnation.

Jigme Lingpa was born with full of miracles and auspicious signs but kept all hidden and live with simple life. He has letter AH on his trooth, letter HYA on his thumb, vajra design at his heart, ritual bell at is navel and came lots of ringsel’s from his truth and hair but all kept it hidden and live simple life.

 Song of the Feast (Tsok Lu) - by Rigdzin Jigme Lingpa

“On top of a wish-fulfilling tree, the auspicious coincidence of karma and aspiration, The youthful peacock of eastern India has arrived. When the display of the peacock becomes holy Dharma, We youthful ones are set onto the path of liberation. On the chariot of the meritorious queen of spring, From the tree-groves of Mon in the south has come the cuckoo-bird with its sweet song, Sweeter than the music of the flutes of the daughters of the gandharva above. How good the excellent coincidence of the flourishing three months of summer! Gathered here are the vajra brothers and sisters whose karma and aspirations are in accord. Please come to this Dharma assembly where our guru dwells. At this festival we drink the amṛta that ripens and frees, And from that comes the special Dharma of singing the songs of joyful experience. Among these rows of unchanging great bliss, Even when not meditating, we witness the faces of the deity and the guru. By means of the yāna of luminosity, the heart-essence of the mother and ḍākinīs, Please grant attainment—the rainbow body, the dharmakāya!”