Category Archives: Sacred Scriptures

Menri Monastery: Annual Retreat of the Great Loving Mother

Jamma Chenmo, the Great Loving Mother

Each year during the 23rd-29th lunar days of the 5th month, members of the Menri Monastery ordained community undergo a retreat for Jamma Chenmo, the Great Loving Mother. This year, those lunar dates coincide with July 10th-16th, 2023 on the Western calendar.

Jamma Chenmo, the Great Loving Mother, is a Buddha who manifests as a loving mother to care for each and every sentient being as though they were her only child. In her manifestation as one of the Four Transcendent Buddhas of the Yungdrung Bön religious tradition, she is called by the Zhang Zhung name Satrik Érsang.

Buddha Jamma Chenmo, also known as Sherap Jamma, can manifest in any way necessary to act for the welfare of sentient beings. She magically emanates as the Five Wisdom Families who are the manifestation of her enlightened body, the Eight Protectors who are the manifestation of her enlightened speech, the Sixteen Door Openers who are manifestations of her enlightened mind, the thirty-two emanations who are manifestations of her enlightened qualities, the fifty-two emanations that are manifestations of her enlightened activity, the 108 emanations who are the source of many Jamma scriptures, the 360 emanations who keep watch over the five elements of the phenomenal world and every kind of sentient being, the 5,500 emanations that are yungdrung sempa [Sanskrit:bodhisattvas], and the many limitless emanations who are part of her retinue and who work on her behalf.

The Five Wisdom Manifestations of Jamma Chenmo

Jamma Chenmo’s Five Wisdom Family emanations all have a peaceful appearance and collectively embody the five wisdoms and purify the five poisons. These five manifestations are Künsel Jamma, Tabgyi Jamma, Mönlam Jamma, Tukjé Jamma, and Topgyi Jamma. Künsel Jamma, the All-clear Loving Mother, is a fiery golden color.  She has one face, two arms, and two legs. In her right hand, she holds a golden vase of nectar. In her left hand, she holds a udumbara flower. At the flower’s apex is a round mirror symbolizing wisdom. She wears bracelets of crystal, and around her neck is an ornament of forty wisdom tiklés. She is the embodiment of the wisdom of emptiness.

Tapgyi Jamma, Loving Mother of Skillful Means, is white with one face, four arms, and two legs. In her two right hands, she holds a net and a lotus. In her two left hands, she holds a lightening bolt and a yungdrung. She is the embodiment of mirror-like wisdom.

Mönlam Jamma, Loving Mother of Aspiration, is also known as Namkha Dzö Dzinma, Holder of a Sky Treasury. She is green with one face, four arms, and two legs. In her right two hands, she holds a razor and a staff. In her two left hands, she holds a renunciate’s begging bowl and a vase of lustral water. She is the embodiment of the wisdom of equanimity.

Tükjé Jamma, Loving Mother of Compassion, is like the queen of all the khandro and also manifests as the great consort, Chema Ötso. She is red with one face, four arms, and two legs. In her right two hands, she holds a lasso and a sun. In her left two hands, she holds a precious jewel and a victory banner. She is the embodiment of discriminating wisdom.

Topgyi Jamma, Loving Mother of Power, is also known as Nang Si Kün Drakma, Goddess who is renowned throughout the phenomenal universe. She is blue with one face, four arms, and two legs. In her right two hands she holds a dagger and a military banner. In her left two hands, she holds a horoscope and an utpal flower. She is the embodiment of all-accomplishing wisdom.

Jamma Chenmo and her retinue

This cycle of tantric teachings of Künsel Jamma Chenmo are found in the 8th Way of Bön, The Way of the Primordial Shen.

“Although Bön is abundant and plentiful, this Great Vehicle of the Primordial Shen is different from the lower 7th Vehicle. The king of all oral transmissions, those transmissions spoken with words, is the Bön cycle of Künsal Jamma Chenmo.”  

— From Jamma’s 100,000 Empowerments

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Now is the Time

“Just like interested bees circle around lotuses that contain nectar, the faithful who have clear understanding circle around a genuine person who has good qualities.

Just like the nature of foul smells cannot remain near a sweet-smelling medicinal tree, conditions of harm and injury cannot remain near a person of good character.

Wise and excellent persons, now is the time to engage with virtue. If you do not plant in time, you will feel regret when the harvest is scarce.

If you practice according to the instructions now, then it will be impossible to have a disappointing result. Just like planting barley seeds, it is impossible for them to arise as any other grain.”

— Extracted verses from Good Sayings for the Stages of the Path written by His Holiness 8th Menri Trizin Sonam Yungdrung Rinpoche. He became leader of the Yungdrung Bön religious tradition in 1575.

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The Three Essence Mantras of Yungdrung Bön

3 Essence mantra on pecha edit

In the Yungdrung Bön tradition, there are three mantras that collectively embody the entirety of the teachings of the enlightened Lord Tönpa Shenrap Miwoché.  They are commonly known as the Nyingpo Namsum, the Three Essence Mantras.  The Yungdrung Bön teachings are like an ocean.  There are 84,000 teachings.  These can be condensed into the Nine Ways of Bön.  These Nine Ways can be further condensed into the three views of sutra, tantra and dzogchen.  These three views can be condensed into the Three Essence Mantras.  That is why they are called ‘Essence’ mantras.  Practicing these Three Essence Mantras can bring the result of practicing the Nine Ways of Bön.  Even simply reciting these mantras with faith and devotion without understanding their meaning or individual practices can bring blessing and power to the practitioner.  During the preliminary practices which prepare the spiritual practitioner for further development and advanced practices, each of these Three Essence Mantras are recited 100,000 times.  It is common for even Bönpo laypeople to recite each of these mantra a minimum of 108 times every day.  During recitation of any mantra, it is proper to not engage in any other kinds of speech and to refrain from eating, drinking, coughing, sneezing, spitting or any strong expulsion of breath.  In this way, the power of the mantra is not lost or diminished.  Once the recitation is complete, it is traditional to blow onto the mala and therefore bless it with the energy of the mantra.  the practitioner can also blow the energy of the mantra recitation onto any areas of pain on the body, to the heart area, or onto food and drink.  To fully receive the benefit and blessings of reciting any of these Three Essence Mantras, it is essential to receive transmission for them from an authentic and qualified Yungdrung Bön lama.

Each of these mantras have their own practice and visualization.  They are also directly related to the three Enlightened Bodies: Bön ku-the Enlightened Body of the Ultimate Nature, Dzok ku-the Enlightened Body which displays all of the Perfected Qualities, and the Tul ku-the Enlightened Body which actually manifests as form.  Traditionally, the mantras are recited in this order:

SA LE O mantra carved into stone. Photo credit: Unknown

The Essence Mantra of the Bön ku:

AH OM HUNG A AH KAR SA LÉ Ö AH YANG OM DU

Because this is the Essence Mantra of the Bön ku, it is related to the dzogchen view.  This mantra is commonly called the SA LÉ Ö mantra.  According to the dzogchen teachings, it is said that if a practitioner is having trouble recognizing the true nature of their mind, it is suggested that they recite this mantra.  Although mantras are not like language in having a direct conceptual meaning, each syllable of each of these mantras has an exact energetic purpose and meaning.  This Essence Mantra of the Bön ku can be summarized as “May I recognize my own natural mind!”

The MA TRI mantra carved into a mountain in the Himalayas. photo credit: Unknown

The Essence Mantra of the Dzok ku:

OM MA TRI MU YÉ SA LÉ DU

Because this is the Essence Mantra of the Dzok ku, it is related to the tantric view.  This mantra is commonly called the MA TRI mantra and is also known as The Great Mantra.  This essence mantra embodies the energy of Lord Tönpa Shenrap Miwoché and Sherap Chamma, the Wise Loving Mother as well as Buddha’s six enlightened manifestation in each of the Six Realms: hell, hungry ghosts, animal, human, demi-gods, and god.  These six manifestations of Buddha Tönpa Shenrap are known as the Six Subduing Shen.  Each year around the time of the Tibetan New year in Dolpo, this mantra is recited continuously, without any interruption, for 15 days.

The DU TRI SU mantra placed into a rock wall. Photo credit: Unknown

The Essence Mantra of the Tul ku:

AH KAR AH MÉ DU TRI SU NAK PO ZHI ZHI MAL MAL SO HA

Because this is the Essence Mantra of the Tul ku, it is related to the sutric view.  This mantra is commonly called the DU TRI SU mantra.  The first four syllables represent the Dershek Tsozhi, the Four Principal Enlightened Ones of Yungdrung Bön who are Satrik Érsang, Shenlha Ökar, Sangpo Bumtri and Lord Tönpa Shenrap.  The following syllables represent purification of the lower realms and protection from inner and outer negative forces.  According to the Great Lama Drenpa Namkha, if this mantra is recited and blown to the sole of the feet of a sentient being that is dying, it is pushing the being’s conscious towards the crown of the head and that being will not be born into the lower realms.  Also, if one experiences nightmares, reciting this mantra in the morning will dispel the negative energy.

In the Himalayan region, it is traditional for a Bönpo family to have one or all of these Three Essence Mantras carved into wood or stone and hung above the entrance to the home.  Carving these mantras into stone, printing them on prayer flags or wearing amulets containing these mantras brings immeasurable blessings and protection.

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The Eight Freedoms & The Ten Endowments

monks seat with name

In the Yungdrung Bön tradition, when one is born into existence as a human being, it is believed to be a great opportunity to practice and develop spiritually.  Additionally, it is important to recognize and take advantage of having The Eight Freedoms and The Ten Endowments.

The Eight Freedoms

  1. Free from being born into a hell realm
  2. Free from being born into the hungry ghost realm
  3. Free from being born into the animal realm
  4. Free from being born a barbarian
  5. Free from being born as a long-lived god
  6. Free from being born with wrong views
  7. Free from being born in a time without enlightened beings
  8. Free from being born deaf or mute

The Ten Endowments

The Five Endowments Found within Oneself:

  1. Having been born a human being
  2. Having been born in a central region
  3. Having been born with all of one’s faculties
  4. Being engaged with a proper lifestyle that does not conflict with spiritual practice
  5. Having faith in the sacred teachings

The Five Endowments Found with External Circumstances:

  1. An Enlightened Being has appeared
  2. The Enlightened Being has shared the teachings
  3. The teachings still exist
  4. The teachings are practiced
  5. There are those who are kind-hearted towards others and share the teachings

The Five Buddha Families of the Yungdrung Bon

Salwa Rangjung and consort

Within the Yungdrung Bön tradition, there are the Five Buddha Families.  Each deity is associated with specific colors, hand objects, wisdoms, elements. organs, impure aspects that are purified, etc.  Here are listed a few of these characteristics along with a line of scripture from the prayer known to Western students as The Precious Garland, an aspirational prayer to support those who have recently died.

Salwa Rangjung is associated with the Eastern direction. This deity is yellow in color, associated with the pure dimension of the element of earth and the consort is the khandro of the earth element.  This deity is associated with Mirror-like Wisdom and the Yungdrung Family.

“When the energy of the earth element dissolves into the water…and the yellow light of one’s own self appears, may I recognize it as the enlightened dimension of Salwa Rangjung.”

Gawa Dondrup and consort

Gawa Döndrup is associated with the Southern direction. This deity is blue in color, associated with the pure dimension of the element of water and the consort is the khandro of the water element.  This deity is associated with All-accomplishing Wisdom and the Precious Jewel Family.

“When the energy of the water element dissolves into the fire…and the pure essence of the water arises as a blue light, may I recognize it as the enlightened dimension of Gawa Döndrup.”

Jetak Ngome and consort

Jetak Ngomé is associated with the Western direction. This deity is red in color, associated with the pure dimension of the element of fire and the consort is the khandro of the fire element.  This deity is associated with Discriminating Wisdom and the Lotus Family.

“When the energy of the fire element dissolves into the wind…and the red light of one’s own self appears, may I recognize it as the enlightened dimension of Jetak Ngomé.”

Gelha Garchuk and consort

Gelha Garchuk is associated with the Northern direction. This deity is green in color, associated with the pure dimension of the element of wind and the consort is the khandro of the wind element.  This deity is associated with the Wisdom of Equanimity and the Dharma Wheel Family.

“When the energy of the wind element dissolves into the consciousness…and the green light of one’s own self appears, may I recognize it as the enlightened dimension of Gelha Garchuk.”

Kunnang Khyappa and consort

Kunnang Khyappa is the central deity of the Five Buddha Families. This deity is white in color, associated with the pure dimension of the element of space, and the consort is the khandro of space. This deity is associated with the Wisdom of Emptiness and the Suchness Family.

“When consciousness dissolves into the base-of-all…and the intermediate state of clear light arises, may I recognize it as the enlightened dimension of Kunnang Khyappa.  Having recognized these experiences as illusory, may I awaken into the self-aware absolute reality!”

Translated from the Tibetan by Raven Cypress Wood