Supplementary Texts

© Tertön Sogyal Trust. Used with permission.

Many of the sādhanas of the Nyingma tradition practiced these days are treasure texts (terma) and most of these treasures 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 text’, 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. Most 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 the Tibetan tradition monastics, and occasionally also diligent lay practitioners, have often memorized these supplementary texts by heart.

 

Tantric text warning

Readers are reminded that according to Vajrayāna Buddhist tradition there are restrictions and commitments concerning tantra. Practitioners who are not sure if they should read translations in this section are advised to consult the authorities of their lineage. The responsibility for reading these texts or for sharing them with others—and hence the consequences—lies in the hands of readers.

Footnotes

  1. Again, this does not mean, as Orgyen Tobgyal clarifies, that “There's no tradition of Jikmé Lingpa, you can do whatever you want!”

  2. For the full teaching of Orgyen Tobgyal, please see About the Longchen Nyingtik Tradition, on All-OTR.