which asked him to restore the temple of Zhai Lhakhang (where the Seventeen Tantras had been concealed by Nyang Tingdzin Zangpo). In the process of this work, Longchenpa took on a Drikung Kagyu student named Kunga Rinchen. Kunga Rinchen had political designs and came into conflict with the powerful Changchub Gyaltsen, who had the support of the Mongol Authorities in Beijing and attacked Kunga Rinchen's monastery. Longchenpa fled to Bhumthang, Bhutan to avoid conflict. Here he relinquished his monastic vows, married and had a daughter and a son. He also founded a series of small monasteries in Bhutan, including Tharpa Ling, his main residence. Longchenpa's lineage survives in Bhutan. After living in Tharpa Ling for 10 years, he returned to Tibet and was reconciled with Changchub Gyaltsen, who even became Longchenpa's student. Legacy Longchenpa's writings and compilations were highly influential, especially on the Nyingma tradition. According to Germano, Longchenpa's work: had an immediate impact, and in subsequent centuries was to serve as the explicit model for many Nyingma compositions. In particular, his Seminal Heart writings were intensely philosophical as well as contemplative, and architectonic in nature. Though on the whole their characteristic doctrines and terminology are present in the earlier literature stemming from ICe btsun seng ge dbang phyug onwards, their terminological precision, eloquent style, systematic range and structure, and integration with normative Buddhist discourse constitute a major innovation in and of themselves. A detailed account of Longchenpa's life and teachings is found in Buddha Mind by Tulku Thondup Rinpoche and in A Marvelous Garland of Rare Gems by Nyoshul Khenpo. Pema Lingpa, the famous terton (finder of sacred texts) of Bhutan, is regarded as the immediate reincarnation of Longchenpa. Worldview View of Dzogchen Longchenpa is widely considered the single most important writer on Dzogchen teachings. He was a prolific author and scholar, as well as a compiler of Dzogchen texts. According to David Germano, Longchenpa's work systematized the Dzogchen tradition and its extensive literature while also providing it with a scholastic and philosophical structure based on the standard doctrinal structures that were becoming dominant in the Tibetan Buddhism of late tenth to thirteenth centuries. According to Germano, Longchenpa's main Dzogchen scriptural sources were: "(i) the Kun byed rgyal po, (ii) The Seventeen Tantras of the Great Perfection (including two closely affiliated tantras—the kLong gsal and Thig le kun gsal) (iii) the Seminal Heart system of Vimalamitra (Bi ma snying