Kyabje Dilgo Khyentse Rinpoche had also remarked : "The three special qualities of the terma treasures can also be : the terma teaching possesses the great warmth of blessings because of having a close lineage; it is a pure source because of having the scriptural proof of the terma letters; and it is a never-waning profound path because it appears at the appropriate time for those to be tamed" [From The Light of Wisdom by Padmasambhava, translated by Erik Pema Kunsang (Shambhala, Boston & London 1995), pp.213-4. Note 34. Reprinted by kind permission of Erik Hein Schmidt and Shambhala Publications, Inc.]
Furthermore, as the Tantric teachings of the Canonical Teachings (Kama) and of the Earlier Termas that were transmitted came down through the long lineage of teachers. The power of those teachings may have declined by their falling into the hands of improper people or transgressors. The teachings may have been contaminated by individually imposed and unauthorized writings; and also in the long transmissions, there tend to be obstructions. Also, in that long period of transmission there might have been some among the lineage-holders who did not practice much and did not attain any accomplishment, and so the power of the transmission becomes decayed. There are many cases in which the followers of such teachings are not even certain about their own transmission lineage. Under such kind of circumstances, it is very difficult, indeed, to achieve any accomplishment. Hence if one practices a "newly-discovered Terma"(Tersar), which is directly transmitted from the Terton and his principal "Doctrine-holder"(Chodak), the benefit of this is that it will be much easier to accomplish results.
It was in the eighteenth century that the spiritual master Rigdzin Rangjung Dorje Jigme Lingpa (who was the combined emanation of the Mahapandita Vimalamitra, King Trisong Detsen and Gyelse Lharje, 1729-1798), received the complete Dzogchen Nyingthig teachings from Manjushrimitra, Humkara, Guru Rinpoche, Yeshe Tsogyal, Vimalamitra and Longchen Rabjampa, through the three lineages of Wisdom Mind, Symbolic and Oral transmissions, in the state of pure visions.
In these visions, he saw Longchen Rabjampa three times and received his blessings of body, speech and mind. Thus, he became insepararble from the Spiritual Master and attained the realization of the Great Perfection. These Dharma Treasures (Terchos), which were collected into nine volumes, became his own Mind Terma and came to be known as the renowned "Longchen Nyingthig" lineage. His disciples were scattered in all the different schools of Tibetan Buddhism.
After his passing away, the "Longchen Nyingthig"lineage was propagated through his two main disciples: Jigme Thinley Ozer (the First Dodrup Chen, 1745-1821) and Jigme Gyalwai Nyugu (1765-1843). His incarnations included : Do Khyentse Yeshe Dorje (1800-1866), as his body incarnation; Patrul Jigme Chokyi Wangpo (1808-1887), as his speech incarnation; and Jamyang Khyentse Wangpo (1820-1892), as his mind incarnation. Nowadays the "Dzogchen Nyingthig" and the "Longchen Nyingthig" lineages are known as Earlier and Later Nyingthig traditions respectively.
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