Yuthog Nyingthig Empowerment and Initiation remains one of the most sacred and
esoteric practice of Buddhist Tantric Traditions capable of rewarding complete
enlightenment in one’s life time for the most fortunate and dedicated practitioners. It falls
into the sublime category of Nyingmapa’s rZogs-chen or Great Accomplishment
Tradition. Yuthog Yonten Gonpo, the Father of Tibetan Medicine who attained rainbow
body while on his final departure to the glorious land of Medicine Buddha, transmitted
this sacred knowledge to his chosen disciple Sumton-Yeshe-zun. Sumton in turn
nurtured and cherished this practice like a jewel from the heart of his own Guru and, very
secretly passed the precious knowledge down through the centuries of legendary
spiritual Masters and physicians to maintain the continuum of its sacred lineages. It is
said that Yuthog, throughout his lifetime, practiced and cherished two jewels from his
own heart: Yuthog Nyingthig and Sowa Rigpa( Tibetan Medical System) hand in hand
http://www.tibmedcouncil.org/pdf/med_co ... nglish.pdf
Yuthog Nyingthig means The Innermost Essence of Yuthogpa or more literally The Heart Essence of Turquoise Summit, as the Tibetan word nying means `heart´ and thig means `essence´ and the expression yuthog is composed of yu or `turquoise´ and thog, which has many meanings such as `primordial´, `lightning and thunder´, `wealth´ as well as `summit´, `rooftop´ and `uppermost part of something´. Traditionally the great medical and spiritual Masters Yuthog Yönten Gönpo became known as Yuthogpa or `The One with a Turquoise Summit´ because of the many precious turquoise stones he stored on his rooftop and the turquoise umbrella that he is said to have used after receiving those precious gifts from various wealthy patients he healed.
However, turquoise stones are also used in the Tibetan medicine and as the Tibetans especially value those semi-precious stones as the supportive object or personal abiding place (gnas rten) of the protective energy of every individual (bla), which is known as `turquoise of protective energy´ or layu (bla g.yu), every Tibetan wears a turquoise around his neck and is often used them as precious head ornament worn on top of the head, where the color, size and quality also show the wealth of the owner and his family. From these explanations, the meaning of `turquoise of the uppermost part´ or `turquoise summit´ can be understood.
Finally there is an ancient autochthonous Tibetan tradition of various stories of divine turquoise birds or a turquoise colored cuckoo being a messenger, sign or manifestation of a realized being like a master or dakini. In the Yuthog Nyingthig, Yuthogpa is said to have discovered a medicinal plant which yields incense, sometimes described as a sweet-scented white lily by a descending turquoise colored bird, through which he discovered some important healing methods.
The cycle of the Yuthok Nyingthig contains root texts and commentaries related to Yuthog Yönten Gönpo´s spiritual and medical teachings and practices as he considered spiritual practices, yoga, and meditation to be an integral part of every physician’s training.
In general it is said that the root texts of Yuthog Nyingthig contain the following steps and practices:
1. Preliminary Practices or Ngöndro,
2. four forms of outer, inner, secret and most profound methods of accomplishing the Master or Guru Yoga with Yuthok,
3. Practices of the Three Roots of Guru, Deva, Dakini related to the development stages or kyerim ,
4. Practices of the Six Yogas of inner heat, clear light, illusory body, bardo and phowa, dream and sleep practices related to the completion stages or dzogrim , 5. together with major chapters on Tibetan medical physical movements known as Trulkhor in Tibetan and as Yantra Yoga in Sanskrit,
6. practices for removing outer, inner and secret obstacles,
7. as well as fifteen topics on the study of physical medicine and pathology, including disturbances of the three humors, infectious diseases, pain, trauma, and poisons
8. Dzogchen as the method of self-liberation of samsara and nirvana,
9. mendrup or the practices for accomplishing medical substances or nectar medicine,
10. together with special healing methods,
11. protective mantras and charms, and
12. practices for the nine classes of oath-bound protectors peculiar to this medical tradition and the various methods to avert disturbances, negativities and provocations.
13. There are also instructions for a special form of pulse diagnosis where the practitioner must engage in spiritual retreat and specific practices for a month as preparation prior to reading the patient’s pulse.
The Yuthok Nyingthig practice itself is associated with the development of special powers of omniscience and clairvoyance which then help the physician to become a greater healer by integrating all of those practices with the medical practice of a doctor.It is said that Yuthok Yönten Gonpo the Younger created `Two Jewels´ which are like his heart or the `Two Innermost Jewels´ (snying gi nor bu gnyis), namely The Four Medical Tantras or simply The Four Tantras (rgyud bzhi) as the jewel of medicine and Yuthog Nyingthig as the jewel of Vajrayana practice. He gave the complete teachings and transmission for both of these two jewels to his heart-disciple, Sumtön Yeshe Zung, who then maintained and perpetuated this tandem lineage of the Four Tantras and Yuthok Nyingthig.The Yuthok Nyingthig root text was first written in the 12th century by Sumtön Yeshe Zung, who hand-copied and compiled notes from Yuthok’s original writings and teachings.
The new Edition is divided into four parts to which is added a table of context or karchag and a eight page introduction by Dr. Nida Chenagtsang, who is known in Tibetan Amdo as Chenagtsang Nida Heruka .The first part is a short introduction to the Yuthog Nyinghtig, the second part is a collection of texts for the various ritual practices, such as the Preliminary Practices, the Main Practice of the Three Roots of Guru, Deva, Dakini as well as the various rites for the nine special protectors of the Yuthog Nyingthig cycle of teachings, whereas the third part is concerning the special rituals used for empowering medical substances and transforming them into nectar medicine as well as establishing favourable conditions for the medical practitioners, their students and patients through four different kinds of fire rituals or homa (sbyin sreg). The fourth and last part is the most elaborate category with five texts or commentaries proceeding the practice manual with fifty individual texts or chapters concerning the various practices, empowerments, instructions of the practice manual, which make up nearly the half part of the book,