“AH KAR AH MÉ DU TRI SU NAK PO ZHI ZHI MAL MAL”
~One of the three principal mantras of the Yungdrung Bön tradition.
Category Archives: Prayer and Ritual
Mantra of Purification
The Power of Prayer
This Yungdrung Bön prayer flag has a center image of Tapihritsa. He was an historical person of the 8th century who attained full realization and is seen as being merged with the primordially enlightened Küntu Zangpo. Tapihritsa is an important figure in the lineage of the Zhang Zhung Aural Tradition of Dzogchen. The direct lineage of this tradition was never interrupted in any way and continues to this very day.
This prayer flag contains the “Invocation of Tapihritsa” as well as the Bön ‘SA LÉ Ö” heart mantra which is said to contain the complete introduction to the natural state of the mind.
“Lord Tapihritsa, protector of migrating beings, I offer this prayer to you! May the beings of the six realms of cyclic existence be held within your compassion, and may my mind be liberated!”
-From The Invocation of Tapihritsa. Translated by Raven Cypress Wood.
All content on Nine Ways ©Raven Cypress Wood
The Ten Perfections of the Yungdrung Bön
The Enlightened deity, Shenlha Okar, embodies all perfected, positive qualities.
In the Yungdrung Bön tradition, the practice of the Ten Perfections has vast and profound benefits. For example, in the Mother Tantra it is said that the practice of the Ten Perfections is one of the primary practices in order to prepare for the intermediate state after death. The Ten Perfections are: Generosity, Moral Discipline, Patience, Zeal, Concentration, Power, Compassion, Aspiration, Skillful Means and Wisdom.
1- Generosity: In Tibetan, Jin pa. In general, there are three kinds of generosity: 1-generosity with possessions, 2- generosity of giving protection, and 3-generosity of sharing the sacred teachings. This kind of generosity is without expectation of anything in return and therefore diminishes attachment and self-centeredness. In the Yungdrung Bön tradition, there are four daily practices of generosity: offering of fumigating smoke, the water offering, offering of burnt food, and the symbolic offering of one’s own body.
2- Moral Discipline: In Tibetan, Tsultrim. In general, this refers to ethical behavior and the practice of discipline in abandoning the non-virtuous activities of body, speech and mind. There are external, internal and secret teachings related to moral discipline.
3- Patience: In Tibetan, Zöpa. This refers to being patient and accepting of others as well as being patient with our own spiritual practice and development. Additionally, it is the practice of being patient when we are suffering.
4- Zeal: In Tibetan, Tsöndru. Specifically, it is an energetic and enthusiastic kind of effort. The feeling of joy and enthusiasm in performing any kind of spiritual practice or virtuous action is the practice of tsöndru. If you are not enthusiastic about something, even a small hindrance can feel like an insurmountable obstacle.
5- Concentration: In Tibetan, Samten. In order to fulfill any intention, it is important to have the ability to focus and to not become distracted. Concentration is needed for both study and meditation.
6- Power: In Tibetan, Tob. Whatever practice or virtuous activity that you are performing, you need energy and strength. This is the opposite of lack of confidence.
7- Compassion: in Tibetan, Nyingjé. Whatever specific practice we are focused upon, our foundation should be compassion. Specifically, compassion is the heartfelt wish that every sentient being be released from their suffering and misery.
8- Aspiration: In Tibetan, Monlam. In this practice, we cultivate a sincere wish for our spiritual development and realization so that we can be of benefit to both our self and others. This practice inspires us to continue. Aspiration can be as vast as possible. It does not mean that it is something that has to be accomplished in this lifetime. For example, we develop compassion and pray that we may be of benefit to all sentient beings. Once enlightenment is attained, enlightened beings return to help sentient beings due to the power of their previous aspiration and not because of any force of desire or karma.
9- Skillful Means: In Tibetan, Tab. In general, this refers to the act of dedicating the merit of all of the virtuous activity of our body, speech and mind for the benefit of every sentient being without exception. Dedication is the skillful means to prevent exhausting the merit that has been accumulated during our practice.
10- Wisdom: In Tibetan, Yeshe. In general, this refers to understanding the laws of cause and effect and discriminating between accepting or rejecting actions according to their virtue or non-virtue. Principally, it is understanding the ultimate view, the true nature.
“Having cleansed all defilements of the conceptual mind, may non-conceptual wisdom arise within my mind-stream!
Having pacified all obstacles to virtue and all adverse circumstances, may I accomplish all my wishes and complete the ten virtues!
Having spread the teachings and lived a long time, may I benefit all sentient beings who come into contact with me!
When the great time of impermanence arrives at the moment of death, may unobscured, unimpeded, innate self-awareness appear!”
~Excerpt from the Tsewang Monlam, Tsewang’s Precious Garland of Aspiration Prayers. Translated by Raven Cypress Wood© All Rights Reserved
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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In Praise of the Precious Master
His Holiness 33rd Menri Trizen Lungtok Tenpa’i Nyima Rinpoche
“The Omniscient wisdom of the buddhas and bodhisattvas of the ten directions is condensed in a single essence in you, Highest One.
Possessor of the enlightened activity of the profound, expanded, increasing teachings of Tönpa Shenrap,
We pray that you, Lungtok Tenpa’i Nyima, shine forever!”
~ Written by His Eminence Yongdzin Tenzin Namdak Rinpoche
Pilgrimage: Kongpo Bonri
Kongpo Bonri Photo credit: Unknown
There is one sacred mountain in Tibet that both Buddhists and Bönpo circumambulate counter-clockwise, or the Bön way. That mountain is Kongpo Bönri, the Bön Mountain. Located in Southeastern Tibet on the Northern bank of the Yarlung River, Bönri rises to over 14,700 ft. In general, it is heavily forested. Circumambulation of the mountain takes three to seven days and tourists begin their pilgrimage from the Eastern slope of the mountain.
During his time as a human being, the founder of the Yungdrung Bön tradition made only one trip to Tibet. The demon Khyap pa was attempting to stop Lord Shenrap from spreading his teachings. First, he tried tormenting Lord Shenrap’s wife and children. When that didn’t work, he stole seven of Lord Shenrap’s horses and took them to the Kongpo valley in Southeast Tibet, hiding them beneath the castle of the king of Kongpo. Seeing this as an opportunity to introduce the Yungdrung Bön teachings into Tibet, Tönpa Shenrap followed him. Reaching the Kongpo valley, the demon tried to block his approach with a mountain. Pushing this mountain down with the power of his mind, Lord Tönpa Shenrap manifested another in its place for the future benefit of his followers. This was Kongpo Bönri.
The supreme place, Kongpo Bonri
Kongpo Bönri contains many holy and blessed sites. These include self-appearing sacred images and mantra as well as stones that are carved with the life story of Lord Tönpa Shenrap. At the center of the mountain is what is known as “The Heart of Küntu Zangpo.” Here, there are five caves that are blessed by the Buddha himself. Four caves are in each of the four directions with the fifth in the center. It is said that circumambulating the mountain and praying from the heart can purify negativity and defilements as well as bring a long life.
Circumambulation route of Kongpo Bonri. Photo credit: Thousand Stars Foundation
“EMAHO! The Mountain of Bön is praiseworthy of all gods and humans. It is exalted in every way like the sun and moon that illuminate the sky. Lamas, rikdzin and khandro are always gathered here. It has profound, sacred treasure and magnificent self-appearing letters and symbols. I pray to the supreme place, the great Bönri!
By circumambulating with faith and aspiration, compassionate blessings effortlessly come forth. Emotional afflictions, latent karmic tendencies and the two obscurations are purified. Meditation practice and any yoga that is focused upon has increased power. May we become masters of the vast expanse of space! And ultimately, may we realize the mind of Künzang that abides within!”
~Excerpt from Prayer to Bönri to Quickly Attain Blessings written by the 19th century holy woman and terton of Bön, Khandro Dechen Wangmo. Translated from the Tibetan by Raven Cypress Wood ©2015.
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