Yudron wrote:This does not circumvent the need to follow the instructions of one's lineage re: requisite numbers of recitations or time in retreat, jyin seks, and so forth.
What's that? Also what is "ley jyang"? You mentioned it in the self-initiation thread.
The ley jyang -- activity manual--is we commonly call the main sadhana. In terma traditions, the terton discovers text, which could have all the parts of a leyjyang or just pieces of all the necessary parts for a complete practice. Then, this material can be assembled into a text with according to the structure of a standard complete text. Dudjom Lingpa's collected works, for example, has lots of what would be thought of as pieces of a practice. A descent of blessings (jyin beb) liturgy, for example, may be discovered alone. Many termas, for example, have no refuge and bodhicitta, or no dedication of merit. This assembly of the text into something usable is done by the terton himself, or someone else he entrusts this to, or a subsequent lineage holder. Adzom Drukpa discovered a bunch of short deity practices with no tsog, or no dedication of merit, and these have be added to based on standard liturgies or compositions.
Dudjom Rinpoche assembled a lot of texts from various tertons into usable formats, and assembled many "how to" manuals--these are called nyen yiks, or don driks--about how to accomplish the deity in retreat, how to do the music, illustrations of the tormas and so forth. He put them in his collected works. These breathed new life into moribund terma traditions, and are widely used.
The ley jyang is then your main practice text in a cycle and there are inserts with long life practices, self-empowerment texts, many activity practices and so forth, that are generally done subsequent to one's own accomplishment of the practice according to the retreat manual.
jyin seks are fire pujas--homa in Skt. If you say "fire puja", people confuse it with smoke offerings (sang) or burnt food offerings (sur), which serve different functions.