Gdams ngag mdzod Shechen Printing/Introduction

Preface

The major advent of Buddhism in Tibet occurred in the eight century, when King Trisong Detsen (b.742) invited the Indian abbot Shantarakshita to Tibet, and, soon afterward, the tantric master Padmasambhava. Under the latter's guidance, over a hundred great Indian paditas and an equivalent number of Tibetan translators translated into Tibetan most of the Buddhist Cannon. This period is known as the Early Translation, Ngagyur (sng 'gyur)(sic). The upholders of the vast and rich spiritual tradition that flourished in its wake are known as the Ancient Ones, or Nyingma (rnying ma). Although the monastic tradition was nearly eradicated during the persecution waged by King Langdarma, the Nyingma tradition survived through lineages of highly realized lay yogins.

In the late tenth century, a second wave of translation occurred, spearheaded by the great translator Rinchen Sangpo (957-1055). The various lineages that sprang from it belong to the New Translation period (gsar ma). These include the traditions of the Kadam (ka' gdams, and its later development, the Geluk, dge lugs), Sakya (sa skya), Kagyu (bka' rgyud), Shangpa Kagyu (shangs pa bka' rgyud), Shiche and Chod (zhi byed and gcod), Kalachakra or Jordrug (dus 'khor or sbyor drug), and Orgyen Nyengyu (o rgyan bsnyen brgyud). These traditions, old and new, are often called the Eight Chariots of Spiritual Accomplishment (sgrub brgyud shing rta brgyad).

Jamgon Kongtrul with Jamyang Khyentse Wangpo, Patrul Ripoche, Lama Mipham, and other 19th century luminaries eloquently elucidated how all the many different Dharma teachings of the nine vehicles of Tibetan Buddhism form one coherent, noncontradictory whole. These teachers inspired the nonsectarian movement that flourished in the nineteenth century. Gathering teachings from all areas of Tibet and from masters of all spiritual traditions, these teachers--themselves all authentic masters, scholars, poets, commentators, and accomplished yogins -- saved the heritage of Tibetan Buddhism from decline and restored its vitality, a heritage still benefiting us today. So that they could be practiced and transmitted to future generations, the essential teachings were compiled into major collections, such The Five Great Treasuries (mdzod chen po lnga) which were collected and edited by Jamgon Kongtrul Lodro Thaye (Jam mgon kong sprul blo gros mtha' yas, 1813-1899).

Out of the five treasuries, the essential contemplative teachings of the Eight Chariots of Spiritual Accomplishment (sgrub brgyud shing rta brgyad) were collected in The Treasury of Spiritual Instructions (gdams ngag mdzod). It contains fundamental contemplative root texts of Indian or Tibetan origin (rtsa ba rdo rje tshig rkang), sadhanas (sgrub thabs), rituals (cho ga, pith instructions (man ngag), manuals for bestowing empowerments (dbang khrigs), commentaries ('grel pa) and explanation of meditation practices (khrid yig.(sic)

Dilgo Khyentse Rinpoche (dil mgo mkhyen brtse rinpo che, 1910-1991) used to say that sectarian views could only arise from insufficient lack knowledge of the depth and breath of the teachings of the various spiritual lineages and philosophical views that flourished in Tibet. Anyone who would read through this Treasury of Spiritual Instructions would easily understand that all these teachings are not only non-contradictory but can all lead to the highest spiritual realization. We are' very pleased that, following the reprint in 1997 of the she bya kun mkhyab mdzod, we are now able to pressent (sic) a reprint another of the five treasuries, the 18 volume collection of the gdam ngag mdzod as part of Shechen Mahabuddha Vihara's project for the "Preservation and dissemination of texts essential to safeguard the identity of Tibetan culture," assisted by the European Commission. The present publication is an enlarged reprint of the 1979 edition published by Dilgo Khyentse Rinpoche from prints from the dpal spungs xylographs.

--Matthieu Ricard, Shechen Moanstery, Nov 1998