Supplementary texts in sādhana practice
This blog post has been updated and replaced by the page Supplementary Texts.
Many of the sādhanas of the Nyingma tradition practiced these days are treasure texts (terma). Generally speaking, many of these sādhanas revealed as treasure are ‘root texts’. When these are practiced individually or in groups, often many liturgies, for example the ‘white torma offering’ (kator), short lines and mantras are supplemented to the ‘root texts’, since these elements are needed for the practice to be complete. Each tradition, or often even each monastery, often has its own supplementary texts, which then becomes a certain ritual tradition.
Regarding the Longchen Nyingtik tradition, Orgyen Tobgyal Rinpoche says: “Jigme Lingpa didn't establish any traditions concerning ritual.”[1] Orgyen Tobgyal continues:
The First Dodrupchen Rinpoche came after Jigme Lingpa – Jigme Lingpa was the First Dodrupchen Rinpoche’s teacher. Dodrupchen Rinpoche didn’t inherit a monastery, but he did establish one. In a monastery, monks always perform rituals when they practice, but in group practices each monk can’t do as he pleases. So for Dodrupchen’s monks to be able to do the Longchen Nyingtik as their main practice, they needed a ritual tradition and the tradition he established was based on the way his teacher, Jigme Lingpa had practiced – Jigme Lingpa must have been practicing it in a certain way, following a specific order of prayers, etc., mustn’t he? The tradition established by the first Dodrupchen was then carried on by the second, third and fourth Dodrupchens – the fourth is the present Dodrupchen Rinpoche – and is practiced today in both the Dodrupchen Monasteries, the one in Tibet and the one in Sikkim. [2]
Dodrupchen Monastery, Tibet.
The Longchen Nyingtik is one of the most widely practiced traditions within the Nyingma school of Tibetan Buddhism. It is not surprising then, that even within the Longchen Nyingtik tradition there is a great variety of supplementary texts. Mostly, all of theses supplementary texts are not fundamentally different, but merely differ slightly in their wording.
There are several of theses supplementary texts that are used at Dodrupchen Monastery. Whenever a sādhana of the Longchen Nyingtik, such as Rigdzin Düpa or Yumka, is practiced, these supplementary texts are needed. In general, in the Tibetan tradition, monastics, and occasionally also diligent lay practitioners, have often memorized these supplementary texts by heart.
Below follows a list of some of the most important supplementary texts from Dodrupchen Monastery. Where available, click on the text to download a PDF of the text and translation.
Tantric text warning: Vajrayāna Buddhism places restrictions on the reading and practice of certain texts, which are intended only for those who have received the requisite empowerments, transmissions and instructions. If you are unsure as to whether you are entitled to read or practice a particular text please consult a qualified lineage-holder.
Blessing the Vajra and Bell
Blessing the activity vase with Ucchuṣma
The White Torma Offering – Bell Tradition
Preliminary Torma – Drum Tradition
Obstructors Torma
Supplementary Texts for the Mantra Recitation
Supplementary Texts for the Concluding Rituals
Footnotes:
Again, this does not mean, as Orgyen Tobgyal clarifies, that “There's no tradition of Jikmé Lingpa, you can do whatever you want!”
For the full teaching of Orgyen Tobgyal, please see About the Longchen Nyingtik Tradition, on All-OTR.