Dudjom Lingpa (1835–1904) was a great meditation master, visionary and terton of the Nyingma tradition of Mantrayana and a Dzogchen master of the modern era of principal importance, particularly in the area of 'refining perception' or Nang Jang. Through dream yoga, trance and 'visionary experiences' (Wylie: dag-snang) Dudjom Lingpa received direct transmissions (Wylie: nye-brgyud) of the mindstream or 'heart-mind transmission/continuum' (Wylie: thugs-brgyud) of a number of lineague holder(s) (Wylie: rig-dzin) and buddha(s) (Wylie: sang-gyay) such as Sri Singha, Saraha, Vajradhara and Manjushri, amongst others. Dudjom Lingpa (1835-1904): Great Nyingma master who had thirteen disciples attain the rainbow body.
See; “Tharchin Rinpoche.”
Dudjom Tersar is the collective name for the large collection of terma teachings revealed by Dudjom Lingpa and Dudjom Rinpoche. As a class of texts, Tersar (Wylie: gTer gSar) means 'new or recently revealed treasure teachings'. Dudjom Rinpoche was a major terton (Wylie: gTer sTon) or treasure revealer of hidden teachings.
- The Dudjom Tersar is a powerful and complete cycle of tantric transmissions deriving from Dudjom Lingpa and his reincarnation Dudjom Yeshe Dorje (1904-1987). It focuses on Three Roots (guru, tutelary deity, and goddess) deity yogas and associated primordial awareness yogas that derive from the teachings of Guru Padmasambhava of India and his close student, the Princess Yeshe Tsogyelma. Dudjom Lingpa and Dudjom Yeshe Dorje are no other than Guru Sakyamuni's own student Sariputra, and also the Great Adept / Mahasiddha Saraha.
Nang-jang (refinement of perception) is the name given to a visionary text of the Tibetan Dzogchen tradition, in which the Dzogchen master, Dudjom Lingpa, experiences visionary visitation from fourteen awakened beings, including Avalokiteshvara and Longchenpa, who teach him of the illusionality of all things and their ultimate dependence upon a universal 'ground of being'.
According to the teachings bestowed upon Dudjom Lingpa by the highly advanced spiritual beings who visit him in this text, all phenomenal, sensible things are empty and illusory. Yet there is that which is not separate from them, nor they from it, and which can be described as the 'ground of being'. Orgyan Tsokyey Dorje (one of the spiritual visitants) states:
'All sensory appearances are not other than the ground of being, but are of one taste with that ground itself, like the reflections of all the planets and stars in the ocean that are not other than the ocean, but are of one taste with the water itself.'
'Since the fundamental nature of awareness, buddha nature, is pristine and lucid, free of sullying factors, it is "utter lucidity". Since it is endowed with the seven indestructible vajra (diamond / adamantine) attributes, it is "vajra". And since it abides as the vital essence of all phenomena of samsara and nirvana, it is "heart essence".
This is ultimate reality, a state of truth beyond ordinary mundane consciousness and beyond the power of words to describe. It is designated by Zurchhung Sheyrab Dragpa in the text as 'a supreme and inexpressible state', the 'fundamental nature beyond ordinary consciousness'. The practitioner of this spiritual path is urged to strive for the obtention of an ultimate all-knowingness which transcends time: