Annual Retreat of Buddha Sherap Jamma at Menri Monastery

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. In 2026, those lunar dates coincide with July 8th-13th. This cycle of tantric teachings of Künsel Jamma Chenmo are found in The Eighth Way of Bön, The Way of the Primordial Shen. 

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 called 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 Heartdrop of Jamma is a short, but profound, text that enables one to deeply connect with Sherap Jamma in order to receive her blessings and protection. The power of reciting this text with devotion has unimaginable benefits. Within the text itself, it details some of these extraordinary benefits.

“If you recite from the beginning until the end, it is the same as reciting the Kangyur one time. If you perform the practice daily, you will attain buddhahood in this single lifetime with this body. Because this is the oral transmission of the Mother and the khandro, if you practice without hope, fear, or doubt, buddhahood is certain.

Extract from The Heartdrop of Jamma, The Wise Loving Mother

The English language translation of this text by Raven Cypress Wood is available in both print and eBook here: The Heartdrop of Jamma. The Spanish language and French language translations will soon be available in eBook. Stay tuned!

For those who would like to listen to a mediative reading of the text, Raven has recorded and published it on the Nine Ways Youtube channel here: https://youtu.be/c9s82TmhfuA.

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.

Drayi Jik Chopma, Protector from the Fear of Enemies, is the Protector who turns back all enemies having form or those who are formless. She is the Loving Mother who reverses all flaws and defects.

Jekyi Jik Chopma, Protector from the Fear of Curses and Slander, is the Protector who destroys all harm and damage caused by curses, slander ,and negative use of energy and magic.

Rikgyi Jik Chopma, Protector from Fear for the Lineage, is the Protector who bestows the attainment of children to sentient beings who want to continue the family lineage and are suffering because of infertility or other obstacles to having children or continuing a lineage such as a family, a business, or a group.

Luyi Jik Chopma, Protector from the Fear of the Lu, is the Subduer of the demon lu that cause diseases such as leprosy, internal lesions, herpes and so on.

Mutek Jik Chopma, Protetor from the Fear of Wrong Views, is the Destroyer who decisively ends the criticism of outsiders who hold wrong views. She also strengthens the intellect.

Kyöngyi Jik Chopma, Protector from the Fear of Flaws and Errors, is the Loving Mother who overcomes uncleanliness, mistakes and defilements.

Tséyi Jik Chopma, Protector from the Fear of Death, is the Medicine Goddess of Longevity who protects from the fear of death.

Zayi Jik Chopma, Protector from the Fear of the Planets, is the Loving Mother who subdues, without exception, planets, stars and the eight classes of beings. She protects from harm coming from astrological influences.

Jamma Chenmo and her retinue

Sherap Jamma is the source of the perfection of wisdom teachings. She has ten manifestations that embody the pure and fully manifested quality of each of the ten perfections. Each of these manifestations has one face, two hands and is seated on a throne.

Jinpa Jamma, Loving Mother of Generosity, is blue and holds a mala of counting beads in her right hand and a vase of nectar in her left hand. Of the ten grounds, she is associated with the ground of immense joy.

Tsultrim Jamma, Loving Mother of Moral Discipline, is blue and holds an everlasting tree in her right hand and a dark blue vase in her left hand. Of the ten grounds, she is associated with the ground of stainless crystal.

Zöpa Jamma, Loving Mother of Patience, is bluish green and holds a victory banner of fire in her right hand and a water wheel in her left hand. Of the ten grounds, she is associated with the ground of radiance.

Tsöndru Jamma, Loving Mother of Zeal, is light green and holds a magical lasso in her right hand and a wheel of the wind in her left hand. Of the ten grounds, she is associated with the ground of the mudra of transformation.

Samten Jamma, Loving Mother of Concentration, is turquoise and holds a golden phurba in her right hand and a large, unchanging rock in her left hand. Of the ten grounds, she is associated with the ground of cloudbanks of the Bön essence.

Topgyi Jamma, Loving Mother of Power, is light red and holds a lion banner in her right hand and the mudra of overcoming the earth with her left hand. Of the ten grounds, she is associated with the ground of realizing bliss.

Tükjé Jamma, Loving Mother of Compassion, is reddish green and holds a wish-fulfilling jewel in her right hand and a lasso of compassion in her left hand. Of the ten grounds, she is associated with the ground of accomplishing wishes.

Mönlam Jamma, Loving Mother of Aspiration, is red and holds a hollyhock flower in her right hand and a coral vase in her left hand. Of the ten grounds, she is associated with the ground of pure non-attachment.

Tapgyi Jamma, Loving Mother of Skillful Means, is white and holds a lasso of skillful means in her right hand and a golden vase in her left hand. Of the ten grounds, she is associated with the ground of the wheel of letters.

Sherap Jamma, Loving Mother of Wisdom, she is golden and holds a golden vase in her right hand and a mirror of clarity in her left hand. Of the ten grounds, she is associated with the ground of the changeless yungdrung.


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97th Anniversary of the Birth of His Holiness the 33rd Menri Trizin Lungtok Tenpé Nyima Rinpoché

Close-up of traditional scroll painting depicting His Holiness the 33rd Menri Trizin Lungtok Tenpé Nyima Rinpoché

His Holiness the 33rd Menri Trizin Lungtok Tenpé Nyima Rinpoché was born in Tibet on the 15th day of the 5th lunar month in the Western year 1929 in the village of Kyongtsang in the far eastern province of Amdo. In 2026, this date corresponds with June 29th on the Western calendar.

When he was eight years old, his father took him to the nearby monastery of Phuntsok Dargyé Ling where he learned to read, write and chant. At the age of fourteen, he received instructions on the preliminary practices of dzogchen and completed the nine-hundred thousand accumulations three times. In 1945 at the age of seventeen, he received novice monk vows from Kyangtsang Lama Sherap Tenpé and was given the name Sherap Namdak. He completed his Geshé Degree at the age of twenty-five under the guidance of Lopön Tenzin Lodro Gyatso Rinpoché. The following year, he traveled South to the Bön province of Gyalrong, where he printed copies of the Bön Kanjur from traditional woodblocks. After gathering a vast amount of material and using mules to carry more than 100 volumes of the sacred texts, he made an arduous six-month journey back to his monastery. In 1956 at the age of twenty-eight, he traveled to the famous Yungdrung Ling Monastery and received monk vows from the Pönlop and was given the name Sangyé Tenzin. In 1960 at the age of thirty-two, as he passed through Mustang and Dolpo on his way to India, he borrowed many rare texts in order to reprint them in India and ensure their preservation.

In 1968, many esteemed Yungdrung Bön lamas gathered together in order to coordinate the process of selecting a successor of the late 32nd Menri Trizin. After several days of extensive prayers and rituals, Sangyé Tenzin’s name emerged as the one to hold the lineage of Nyammé Sherap Gyaltsen. In 1969 at the age of forty, after extensive preparatory initiations, he assumed his duties as the 33rd Abbot of Menri Monastery and began leading the effort to re-establish Menri Monastery in Dolanji, India.

His Holiness the 33rd Menri Trizin Rinpoche. Photo credit: Unknown

In 1970, he began construction of the main temple of Pal Shenten Menri Ling in Dolanji and lead efforts to restore Menri Monastery in Tibet. In 1972, he opened a dispensary at Pal Shenten Menri Ling that distributed medicine freely to the monks, the Tibetan settlers in the nearby village, as well as to the local Indians. In 1975, he began a school for the Bönpo children, and in 1978 he founded the dialectic school to continue the tradition of in-depth education of the traditional and philosophical sciences that results in the esteemed degree of geshe.

After many years of indescribable and tireless efforts on behalf of the Yungdrung Bön tradition as well as the worldwide Bön community and all sentient beings, he displayed the truth of impermanence and passed into nirvana on the 27th day of the 7th lunar month in the Western year 2017. The auspicious occasion of the celebration of his birth is an opportunity to generate great merit through spiritual practice and virtuous activities of body, speech and mind.

“Amazing!

The omniscient wisdom of the Buddhas and Bodhisattvas of the ten directions is condensed into a single essence in you, Highest One.

You carry out the enlightened activities of spreading the vast and profound teachings of Tönpa Shenrap.

To you, Lungtok Tenpé Nyima, I supplicate and pray.

é ma ho, rap jam chok chü gyal wa sé ché kyi,

khyen tsé yé shé ngo wo chik dü pa, zap gyé shen ten pel wé trin lé chen

lung tok ten pé nyi ma sol wa dep

A statue of gold of His Holiness the 33rd Menri Trizin Rinpoche in his home village in Amdo, Tibet.

“Amazing!

To the lama who is the embodiment of all of the victors and spiritual masters, who acts principally through the accomplishment of Bön for sentient beings who are as limitless as the sky,

I offer prostrations with my body, prostrating with my arms, legs and head!

I prostrate with my speech, chanting with a joyous and inspired melody!

I prostrate with my mind, paying homage with single-pointed motivation and devotion!

May the negative actions and defilements of my three doors become purified!

AH OM HUNG CHI PAR RAYNA KO PUNG AKSHO TRI TSE GU DÜN HRUN”

— Extract From Offerings for the Lama published in A Blazing Mala of Wish-Fulfilling Jewels

Raven Cypress Wood ©All Rights Reserved. No content, in part or in whole, is allowed to be used without direct permission from the author.


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What is the Summer Namkha Ritual at Menri Monastery? The Great Secret Dō Ritual of The Vast Sky

Representation of the phenomenal world with its wondrous and desirable contents created at Menri Monastery

Every year during the 12th-16th lunar days of the 5th lunar month, Menri Monastery together with the Ratna Menling Nunnery conducts the annual Kha Long Sangwé Dō Chen, The Great Secret Dō Ritual of the Vast Sky. In 2026, these dates correspond with June 26th-June 30th. The purpose of this elaborate ritual is to pacify or turn back obstacles and malevolent energies, rebalance the five elements, attract good fortune, longevity, and positive circumstances, and to bring healing and harmony to the environment and its inhabitants. This ritual was taught directly by Buddha Tönpa Shenrap Miwoché as a skillful method to harmonize external, worldly forces that interfere with the happiness and success of sentient beings. These teachings are part of The Second Way of Bön, The Way of the Shen of the Phenomenal World.

To support the ritual of The Great Secret Dō Ritual of the Vast Sky, a representation of the phenomenal world is created along with all the good and precious things within it. These things are offered to the enlightened ones, the worldly protectors, powerful spirits, and all the six kinds of sentient beings. By offering to the deities, the accumulation of merit is increased and previous negative actions are purified. By offering to the worldly protectors, they are delighted and continue to fulfill their vows of protection and bestowing abundance. By offering to the powerful spirits, we bring harmony to our relationship with them and pay any karmic debts we have with them that might be a cause for their engaging in acts of retribution. By giving to the six kinds of sentient beings, we fulfill their needs and desires, and their minds become peaceful and content.

As in every teaching and ritual of the Yungdrung Bön, the foundation of the practice is unbiased, unlimited compassion. Even when so-called “malevolent spirits” are expelled because of their unwillingness to stop harming others, the expulsion is from a base of compassion for both those being harmed as well as for those causing the harm. By stopping their harmful actions towards others, it also stops the continued accumulation of negative karma. Every ritual concludes with prayers of aspiration that all beings be happy and peaceful, and ultimately to realize the ultimate state of enlightenment that is beyond any kind of suffering or unhappiness. This includes even those beings labeled as so-called “demons” or “enemies” in the ritual liturgy.

His Eminence Menri Pönlop Thrinley Nyima Rinpoche instructing monks in namkha making

In addition to the many offerings of torma, precious gems, foodstuffs, flowers, greenery, fragrant smells, soft materials, and so on; this ritual makes abundant use of the ritual object known as a namkha. The Tibetan term namkha literally translates as “sky,” “atmosphere” or “external space.” This term is sometimes translated as “thread-cross.” There are many different kinds of namkha that have a diversity of form and function. Just as the shape, color, ingredients, and use of a torma is determined by its ritual purpose, so is the shape, color, and function of a namkha determined by its purpose. Namkha are used as a dwelling for deities or spirits during a ritual, to attract or repel specific energies and qualities, for protection from danger and disease, and as offerings, among other purposes.

A namkha is created by affixing thin pieces of bamboo or wood together to establish a frame. Then, beginning at the center and working outward, strands of colored wool, yarn, or thread are used to weave a net-like pattern over the frame. The length of the wood or bamboo is notched to allow the colored threads to catch and stay in place on the frame. There is a great variation in framework and patterns. For example, if the namkha is being used as a temporary abode of a deity or spirit, the pattern and colors used will be representative of the physical characteristics and hand objects of that deity or spirit.

Namkha created for the fire ritual of the deity Duk Kar, the White Umbrella Goddess

Buddha Tönpa Shenrap Miwoché taught 365 different types of rituals. The Great Secret Dō Ritual of the Vast Sky is categorized as a type of ritual. Because many of the dō rituals make use of namkha, some Western scholars have erroneously stated that the terms [Tibetan: mdos] and namkha are synonymous. This is incorrect. There are dō rituals that do not use namkha, and there are many namkha that are used in rituals other than those categorized as dō. In general, dō rituals are the most important of the ransom rituals used for eliminating harm to the life force, diseases, danger, and other disturbances from nonhuman beings. In general, the nonhuman beings causing harm are offered an exchange of desirable things for the release of those being harmed. Namkha are used to invite the enlightened deities who are the objects of refuge for the ritual, and the protectors who subdue the malevolent forces. Other types of namkha are made as offerings to the deities and gifts of exchange for the ransom. Still other types of namkha act as supports for the return of the life force, and the rebalancing of the external, internal, and secret five elements. There are different kinds of dō rituals in order to appeal to the variety of nonhuman beings that create disturbances for humanity and the environment.

Namkha of various auspicious symbols

The scripture for the Kha Long Sangwé Dō Chen is almost one thousand pages in length. It includes chapters dedicated to instructions for the construction of ritual items, texts for the ransom rituals for men, women, and children, rituals for stopping and healing illness and contagious disease, rituals for renewing and fulfilling sacred vows, rituals for calling upon the magically powerful and benevolent worldly protectors, rituals for strengthening the life force and prosperity, rituals for appeasing the many kinds of nonhuman spirits, rituals for forcefully repelling negative forces, and so on. The overall purpose of all of these rituals is to bring peace and happiness within the world of appearances, and to generate faith in the Yungdrung Bön teachings which will guide all sentient beings to the ultimate goal of liberation from all the suffering of cyclic existence.

Raven Cypress Wood and Khenpo Nyima Künchap Rinpoche prepare namkha for an elaborate ritual offering to the lu [Sanskrit: naga]

Raven Cypress Wood ©All Rights Reserved. No content, in part or in whole, is allowed to be used without direct permission from the author.


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The Healing Waters of Si Gyal Drak Ngak: Publication Released for Wider Availability

His Eminence Yongdzin Rinpoche received the transmission for this text from Phukpa Lagan in Tibet and eventually transmitted it to both Tibetans and Westerners. Decades earlier, Tokden Gyalwa Wangden directly received this practice as an aural transmission from the fierce, enlightened goddess Si Gyal herself. The practice has been published as a coil bound text to for ease of reciting the text while also performing the healing waters ritual. Additionally, the mantric syllables have been added to aid the creation of a flag of protection according to instructions within the text. You can purchase a copy here: The Heartdrop of Si Gyal

This practice was previously published by Sacred Sky and purchase was restricted. However, many people who have received the transmission and teaching were unaware of this available publication. And so, although Nine Ways is making it widely available it is strongly recommended to not engage in the practice until transmission for this text has been received. This text is protected by the khandro and receiving the transmission gives permission for its use. Denma Geshe leads this practice regularly and has stated that he will give transmission to those who need it. See the Ligmincha Texas Facebook post: https://www.facebook.com/share/p/1DBzYSQTDy/


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The Sacred One Year Anniversary of the Parinirvana of His Eminence Yongdzin Tenzin Namdak Rinpoche

His Eminence Yongdzin Tenzin Namdak Rinpoche

On the 16th day of the sacred Saga Dawa month in the Tibetan Wood Snake year, June 12, 2025, at 7:45 AM, His Eminence Menri Yongdzin Lopön Tenzin Namdak Rinpoche, master of the three lineages and spiritual elder of the Yungdrung Bön religious tradition, passed beyond this life and entered into a state of deep meditation, tukdam at his lama residence at Triten Norbutse Monastery. The one year anniversary of this sacred event coincides with June 1st, 2026. Disciples worldwide are honoring this sacred occasion through prayers, offerings, and engaging deeply in the practices they were given by this revered master. It is an especially auspicious time to accumulate the supplication prayer to His Eminence, make offerings and recite the Offerings to the Lama, perform guru yoga or any act of virtue or spiritual practice, especially as it was taught by His Eminence.

Supplication to the Lord of Refuge, Menri Yongdzin Lopön Tenzin Namdak Rinpoche

How marvelous! Teacher of the three trainings and protector of migrating beings, you are an emanation of the omniscient Nyiwang who perfects enlightened intention with dynamic energy. Having the total perfection of the abiding nature of sutra and trantra, you hold and protect the teachings through your completely pure enlightened activities. To Yongdzin Mawé Wangpo I supplicate!

Written by the supreme Lord of Refuge, the 33rd Menri Trizen Rinpoche on the 8th lunar day of the 3rd lunar month.

སྐྱབས་རྗེ་སྨན་རིའི་ཡོངས་འཛིན་སློབ་དཔོན་རིན་པོ་ཆེ་མཆོག་གི་གསོལ་འདེབས།

༄༅།། །ཨེ་མ་ཧོ།   བསླབ་གསུམ་བསྟན་པའི་བདག་ཉིད་འགྲོ་བའི་མགོན། ཀུན་མཁྱེན་ཉི་དབང་རྣམ་རོལ་དགོངས་རྩལ་རྫོགས། མདོ་སྡེ་སྔགས་ཀྱི་གནས་ལུགས་རྫོགས་པ་ཆེ།  བསྟན་པ་འཛིན་སྐྱོང་འཕྲིན་ལས་རྣམ་པར་དག། །ཡོངས་འཛིན་སྨྲ་བའི་དབང་པོར་གསོལ་བ་འདེབས།།  སྐྱབས་རྗེ་སྨན་རིའི་ཁྲི་འཛིན་རིན་པོ་ཆེ་མཆོག་གིས་ཕྱི་ཟླ་ ༣་ཚེས་༨་ལ་བསྟོད་པའོ།།

é ma ho, lap sum ten pé dak nyi dro wé gön, kün khyen nyi wang nam röl gong tsal dzok, do dé ngak kyi né luk dzok pa ché, ten pa dzin kyong trin lé nam par dak, yong dzin ma wé wang por söl wa dep

Prostrations

How marvelous! To the lama who is the embodiment of all of the victors and spiritual masters, principally by Bön practitioners, but including all sentient beings who are as limitless as the sky; we offer prostrations with our body, prostrating with our arms, legs, and head! We prostrate with our speech, chanting with a joyous and inspired melody! We prostrate with our mind, prostrating with single-pointed motivation and devotion! May the negative actions and defilements of our three doors become purified! AH OM HUNG CHI PAR RAYNA KO PUNG AKSHO TRI TSE GU DÜN HRUN

Receiving the Accomplishments

You, my Lama, who has brought cyclic existence and nirvana under your power, I, and your other followers, pray: please bestow benefits that are as limitless as the sky to migrating beings!  Please grant our wishes to be continuously without separation from your presence! Continuously hold us with your unequalled compassion, we pray!

Aspiration Prayer

Until I obtain complete enlightenment, not born in a negative place, may I obtain a body of renunciation with the advantages of the leisures and fortunes. Having practiced the three trainings and loosened the mind stream,  and having traveled the paths and the grounds, from the state of complete buddhahood, may I accomplish benefit that is equal to the vastness of the sky!

Extracted from Completely Pure and Changeless Offerings to the Lama, an Ornament of Wish-Granting Jewels as published in A Blazing Mala of Wish-Fulfilling Jewels, A Compilation of Daily Prayers from the Yungdrung Bön Religious Tradition
In honor of the one year anniversary, Bon Handicraft in Kathmandu, Nepal has designed four statues of His Eminence.
Heartdrop Advice of the Master, A Compilation of Advice Given by Yongdzin Tenzin Namdak Rinpoche
Life-like statue of His Eminence that was created in 2025

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