Category Archives: Prayer and Ritual

The Five Wisdom Manifestations of Sherap Jamma & The Yidam Divination During the Empowerment

Künsal Jamma Chenmo, the All-Clarifying Great Loving Mother, also known as Sherap Jamma

Enlightened beings have no purpose in manifesting from the space of abiding other than to benefit sentient beings. Spontaneously manifesting, they can appear in any way that is helpful. Although Buddha Künsal Sherap Jamma has innumerable manifestations, her five primary wisdom manifestations with individual characteristics and essence mantras are an embodiment of one of the five enlightened bodies as well as the five wisdoms, and are the source of one of the five main volumes of scripture for the teachings related to Künsal Sherap Jamma, The All-clarifying, Wise Loving Mother.

“She is the source of the essence of wisdom, as well as the source of the natural mind of all the enlightened ones. She is the empty aspect of space in which everything is arising, everything is abiding, and everything is dissolving. She is the essence of absolute reality. In order to lovingly care for all sentient beings like a mother cares for her only child, she engages in supreme activity by teaching in the manner of a goddess. She is the great mother who has given birth to all the buddhas of the three enlightened bodies.” 

Excerpt from A Ladder to Liberation, An Abridged Commentary Regarding the Words and Meaning of the Praise of the Mantra of Jamma, the Deity Who Protects From All Things

According to the tantric practice of Jamma, these five wisdom manifestations are related to as meditational deities, or yidams. The disciple takes refuge in Jamma, makes offerings and supplications to Jamma, receives purification of wrongdoing from Jamma, and practices with the pure view of the phenomenal universe as Jamma’s mandala and all beings as divine beings in her retinue. Practicing with Jamma in this way, the visualized self as Jamma and the actual wisdom deity merge. This unification arises as an action deity that is inseparable from the enlightened deity. From this state, the essence mantra is recited many hundreds, thousands, or millions of times. During a restricted personal retreat of seven to twenty-one days, the mantra is recited a minimum of 100,000 times without being interrupted by ordinary speech, eating, drinking, sleeping, and so on.

Künsal Jamma Chenmo surrounded by her five wisdom and eight protector manifestations

“The essence of the five enlightened states is Jamma. All the enlightened ones of the three times come from Jamma. Because of the swift ripening and liberation, and the attainment of all the common and supreme accomplishments that arise from this Mother of the Victors, fortunate sentient beings of future generations should focus on her essence. It will be like finding gold inside a stone. If you practice with great diligence without giving it up or diminishing the practice, you will attain the common and extraordinary results in one lifetime. Every accomplishment will be attained.”

Advice of Buddha Tönpa Shenrap Miwoché when completing his teaching of Jamma’s Root Tantra.

As with any tantric practice within the Yungdrung Bön tradition, a practitioner of the Jamma tantra should receive the oral transmission, teaching, and empowerment in order to establish a connection with the lineage and the deities, and to receive their blessings. Receiving the oral transmission gives permission to read, study, and practice the Jamma texts. From that, one can practice the Jamma texts without having received the empowerment, but it will be difficult to fully accomplish the results of the tantric practice.

During the Jamma empowerment, disciples take part in a divination in order to determine their karmic connection with one of the five wisdom manifestations of Künsal Sherap Jamma. Revealing this connection allows the disciple to focus their attention on the continuation of their Jamma practice from previous lifetimes. The disciples cover their eyes with a cloth to symbolically represent the darkness of their mind before being introduced to the enlightened deities. Those assisting with the empowerment go to each of the disciples holding a representation of Jamma’s mandala. Then, the disciple holds either a small flower or their mala above the mandala and lets it fall. Because each of the five wisdom manifestations are associated with a specific direction within the mandala, the place where the flower or mala falls determines which of the five yidam deities are karmically connected with the disciple. For example, if it falls in the East section of the mandala, this reveals that the disciple has a karmic connection from previous lifetimes with the practice of Tapgyi Jamma, the wisdom manifestation associated with the East. When their karmic yidam has been determined, the disciples remove their blindfold which represents the opening of their wisdom eye which has the ability to perceive the divine face of Jamma. Practicing with their karmic yidams and reciting their essence mantra is greatly beneficial and will bring unimaginable blessings and protection.

Depiction of the mandala palace of Sherap Jamma

Details of the Five Wisdom Manifestations of Sherap Jamma

Each of the five wisdom manifestations appear in dzok ku form, a state endowed with all perfected qualities and appear as wisdom light with no solid existence, like the bright moon reflected in water. In their appearance, they are all seated peacefully on a throne and wear the thirteen ornaments of a dzok ku: a crown, earrings, a short necklace, two longer necklaces, armlets, bracelets, anklets, a head silk, a long scarf, an upper garment, a lower garment, and a belt.

Within the commentary written by the 23rd Menri Trizen Nyima Tenzin Rinpoche entitled A Ladder to Liberation, An Abridged Commentary Regarding the Words and Meaning of the Praise of the Mantra of Jamma, the Deity Who Protects From All Things is a description of Sherap Jamma and the benefits of practicing each of the five manifestations. 

Künsal Jamma Chenmo, the All-Clarifying Great Loving Mother, is also known as Sherap Jamma. From the scripture for the empowerment:

If it falls in the center, it is designated as Künsal Jamma Chenmo, the All-Clarifying Great Loving Mother, the One with the dynamic energy of being without delusion. “Oh fortunate child of the lineage, your yidam deity is the great mother called Künsal Jamma. She has the color of molten gold. On her head is a turquoise crown, and she has turquoise earrings. In her right hand she holds a golden vase filled with the essence of nectar. Her left hand is in a dancing pose and, at the top of an uḍumbara flower, she holds a mirror that symbolizes primordial awareness. Her necklaces are the colors of the moon and crystal and are an encircled forty drops of great wisdom. Her bracelets contain precious jewels. She has bright, divine clothes with a large, flowing, silk skirt that gently moves with the wind. She is peaceful with a radiantly smiling face that expresses her loving kindness. She sits peacefully with her legs are crossed. Because she was your yidam deity in the past, she is your yidam deity now. Because she is your yidam deity now, don’t forget to meditate on her as your yidam deity. Because she will be your yidam deity in the future, she will compassionately protect you. Therefore, continually proclaim her essence mantra.”

Künsal Jamma Chenmo is the central manifestation from which the other manifestations emanate. Therefore, by focusing on her and reciting her mantra, the practice is connected with all of the countless manifestations of Jamma.

  • Direction of the Mandala: Center, The Suchness Buddha Family, Seated on a Lion Throne
  • Appearance: She has a color like blazing gold.
  • Hand Objects: She has two hands. R: a Golden Vase of Nectar, L: a Udumbara Flower that supports a Mirror of Wisdom Awareness.
  • Five Wisdoms-Five Poisons: She embodies the Wisdom of Emptiness and Victory over Confusion and Dull-mindedness.
  • Five Scriptures: She is the source of the Kham Gyé, The Unsurpassed Scripture regarding the Eight Realms.
  • Organ: Heart
  • Seed Syllable and Mantra: She arises from the seed syllable OM, which is also the source of all five wisdom manifestations. Her mantra is the essence mantra for all manifestations and also specifically associated with her. OM MA WA MA DÉ MA HI MO HA E MA HO MA YÉ RU PA YÉ TA DU DU SOHA*

Brief Description of the benefits of practicing Künsal Jamma Chenmo: You will have the ability to befriend all of appearance and existence. Immeasurable impermanence will be born in the mind-stream. Having purified the ten wrongdoings, the ten virtues will increase. Self-awareness will arise within itself, and you will awaken in the expanse of the nature of space and abide in the state of equanimity and great bliss. You will have power over cyclic existence and nirvana.

Tapgyi Jamma, or Tapchen Jamma, the Loving Mother of Great Skillful Means. From the scripture for the empowerment:

“If it falls in the east, it is designated as Tapchen Jamma who has the dynamic energy of unchanging, blissful liberation. “Oh fortunate child of the lineage, your yidam deity is the great mother Tapchen Jamma who has one face and four arms. Her two right hands hold a net and a lotus, and her two left hands hold a lasso and a yungdrung mala. She is seated on a throne of great skillful means. Because she was your yidam deity in the past, she is your yidam deity now. Because she is your yidam deity now, don’t forget to meditate on her as your yidam deity. Because she will be your yidam deity in the future, she will compassionately protect you. Therefore, continually proclaim her essence mantra.”

  • Direction of the Mandala: East, The Yungdrung Buddha Family, Seated on a Dragon Throne
  • Appearance: White like Stainless Crystal
  • Hand Objects: She has four hands. R: a Lotus and a Net, L: a Yungdrung Mala and a Lightening Lasso of Skillful Means
  • Five Wisdoms-Five Poisons: She embodies Mirror-like Wisdom and Victory over Hatred and Anger.
  • Five Scriptures: She is the source of the Der Drol Lam Bum, The Hundred Thousand Verses on the Blissful Path of Liberation.
  • Organ: Spleen
  • Seed Syllable and Mantra: She arises from the seed syllable SA. Her specific essence mantra is: OM MA MA YÉ MU YA LI CHÖ CHÖ RAM DÉ MA RI RA MU YA KHAM SOHA**

Brief Description of the benefits of practicing Tapgyi Jamma: All pain, faults, contaminated energy, defilements and impurities will be purified. The physical body will be without illness and blissful. Fears will be overcome. You will be able to proclaim the melodies of Bön with a pleasant voice. You will have power over appearance and existence. All food and resources are accumulated. Having obtained a wealth of precious treasure, the wealth of merit is never diminished. All dull-mindedness is completely abandoned and you have the supreme clarity of wisdom. Having obtained the supreme purity free of faults, you will never experiences blindness, muteness, deafness, or loss of the mental faculties.

Mönlam Jamma, or Namkhé Dzö Dzinma-Holder of a Sky-Treasury, the Loving Mother of the Path of Aspiration. From the scripture for the empowerment:

If it falls in the North, it is designated as Mönlam Jamma, Loving Mother of the Path of Aspirations, also known as Namkhé Dzö Dzinma, Holder of a Sky-Treasury, who has the dynamic energy to cause wonderful things to arise. “Oh fortunate child of the lineage, your yidam deity is the great mother Namkhé Dzö Dzinma. She is green with one face and four hands. Her two right hands hold a wisdom knife and a staff of monastic discipline with two stacked chortens [Sanskrit: stupa] on top, and her two left hands hold a renunciate’s alms bowl and and a vase of purifying water. She sits on a horse throne and is all-knowing. Because she was your yidam deity in the past, she is your yidam deity now. Because she is your yidam deity now, don’t forget to meditate on her as your yidam deity. Because she will be your yidam deity in the future, she will compassionately protect you. Therefore, continually proclaim her essence mantra.”

  • Direction of the Mandala: North, The Wheel of Bön Buddha Family, Seated on a Horse Throne
  • Appearance: Reddish Green like the heart of a flame
  • Hand Objects: She has four hands. R: Wisdom Knife and a Staff of Monastic Discipline with Two Stacked Chortens on Top, L: a Renunciate’s Alms Bowl and a Vase of Purifying Water
  • Five Wisdoms-Five Poisons: She embodies the Wisdom of Equanimity and Victory over Jealousy.
  • Five Scriptures: She is the source of the Dül Bum, The Hundred Thousand Verses on Discipline.
  • Organ: Lungs
  • Seed Syllable and Mantra: She arises from the seed syllable HA. Her specific essence mantra is OM MA MA SANG SANG LAM LAM DRUM NA GA LI GHEN DHÉ CHÖ PHUR DU DU SO HA

Brief Description of the benefits of practicing Mönlam Jamma: All defilements and obscurations will be purified and all positive qualities will be produced in the mind-stream. You will be untainted with the defects of wrongdoing. You will be like a lotus risen from the mud. The body will accumulate glory and riches and the mind will be filled with elixir. You will teach others without attachments to your activities. Your mind will be at peace and will find happiness.

Tukjé Jamma, the Compassionate Loving Mother

Tukjé Jamma, Loving Mother of Compassion. From the scripture for the empowerment:

If it falls in the West, it is designated as Tükjé Jamma, the Loving Mother of Compassion who has the dynamic energy of unceasing compassion. “Oh fortunate child of the lineage, your yidam deity is the great mother Tükjé Jamma. She is red with one face and four arms. Her two right hands hold a lasso and a sun, and her two left hands hold a jewel and a victory banner. She sits on a throne of garudas. Because she was your yidam deity in the past, she is your yidam deity now. Because she is your yidam deity now, don’t forget to meditate on her as your yidam deity. Because she will be your yidam deity in the future, she will compassionately protect you. Therefore, continually proclaim her essence mantra.”

  • Direction of the Mandala: West, The Lotus Buddha Family, Seated on a Garuda Throne
  • Appearance: Red like Coral
  • Hand Objects: She has four hands. R: An Extended Lasso and a Sun of Compassion, L: Wish-fulfilling Jewel of Happiness and a Victory Banner
  • Five Wisdoms-Five Poisons: She embodies Discriminating Wisdom and Victory over desire and Attachment.
  • Five Scriptures: She is the source of the Dön Bum, The Hundred Thousand Verses on the Meaning.
  • Organ: Liver
  • Seed Syllable and Mantra: Depending upon the source text, she can arise from either the seed syllable RI or NI. Her specific essence mantra is: OM MA MA SA LÉ É PHU TÉ YANG NI DU RAM TÉ SOHA

Within the cycle of the MA TRI tantra, Tükjé Jamma is one of the primary buddhas along with Buddha Tönpa Shenrap and the six buddhas who tame and liberate the six kinds of beings migrating within cyclic existence.

Brief Description of the benefits of practicing Tukjé Jamma: Poverty of oneself and others is removed, and you will attain great resources and treasures. You will have stainless ethics and moral discipline, and all faults will fall way. Unsuitable things as well as suffering and misery will naturally be pacified. Every good quality will be amassed. You will accomplish your wishes for the roots of virtue and you will dwell on the ground of bliss and virtue. You will never be harmed when challenged by others of great power. Your complexion will be bright and radiant. Your knowledge to explain what is learned increases. Immeasurable compassion will be born in your mind-stream and you will have the ability to help other sentient beings. Whatever you want to do will be accomplished through mindfulness.

Topgyi Jamma, the Powerful Loving Mother, or Nangsi Kündrakma, Mother who is Renowned Throughout All Phenomenal Existence. From the scripture for the empowerment:

If it falls in the South, it is designated as Nangsi Kundrakma who has the dynamic energy of spontaneous accomplishment. “Oh fortunate child of the lineage, your yidam deity is the great mother Nangsi Kundrakma. She is blue, with one face and four arms. Her two right hands hold a hook and a banner, and her two left hands hold an astrological chart and as utpal flower. She is seated on a powerful elephant throne. Because she was your yidam deity in the past, she is your yidam deity now. Because she is your yidam deity now, don’t forget to meditate on her as your yidam deity. Because she will be your yidam deity in the future, she will compassionately protect you. Therefore, continually proclaim her essence mantra.”

  • Direction of the Mandala: South, The Jewel Buddha Family, Seated on a Powerful Elephant Throne
  • Appearance: Blue like a Sapphire
  • Hand Objects: She has four hands. R: a Military-style Banner and a Hook of Compassion, L: an Utpal Flower and an Astrological Chart
  • Five Wisdoms-Five Poisons: She embodies All-accomplishing Wisdom and Victory over Pride.
  • Five Scriptures: She is the source of the Gé Bum, The Hundred Thousand Verses on Virtue.
  • Organ: Kidneys
  • Seed Syllable and Mantra: Depending upon the source text, she can arise from either seed syllable NI or RI. Her specific essence mantra is: OM MA MA DI RO CHÖ CHÖ SA LÉ É HA HI YANG DÉ SOHA

Brief Description of the benefits of practicing Topgyi Jamma: Afflictive emotions and enemies will be overpowered with your majestic brilliance. Opponents will abandon or settle their opposition. You will perfect the ten powers within yourself. Your lifespan, vitality, and charismatic power will flourish. You will attain children, wealth and riches. You won’t have any destruction coming from the eight classes of gods and spirits such as illness, negativity, poison, and so on. You will be able to withstand all infectious diseases. You will become a king of healing and medicine. Without exception, the accumulation of virtues will increase. You will be able to tame the demon army of the afflictive emotions. You will thoroughly stop rebirth into the impure lower realms. Positive qualities and virtues will become inexhaustible treasures. 

Jamma Prayer Flag

Prayer flag of The Great Mother Sherap Jamma

“I prostrate to the Supreme Mother of the buddhas of the three times, a completely pure unsurpassed enlightened one, the actually manifest and perfected Buddha Jamma Chenmo!

Hri! Within a completely pure, self-manifested realm, just by paying homage and offering this supplication to the enlightened state of Yumchen Tukjé Jamma may we have victory over the eight fears!

OM MA WA MA DÉ MA HI MO HA É MA SA HA NI RI DZA HO BAM HUNG MA YÉ RU PA YÉ TA DU DU SOHA

Five Bodies, Eight Protector Goddesses, and groups of sixteen, thirty-two, and fifty manifestations, goddesses who tame birth, aging, and death, together with the buddhas and sempa [Sanskrit: bodhisattvas] of great loving kindness, please bestow protection from the eight fears of enemies, curses, infertility, the lu [Sanskrit: nagas], faults, a decreased lifespan or vitality, and harm from planetary causes! Please bestow glory and riches! Support perfect buddhahood! By expressing this king of all praises, may we have enlightenment within the space of the essence of the Great Mother Sherap Jamma, the Great Bliss Bönku, free from elaboration!

Whatever pure virtue that has been done through the three doors, we dedicate for the benefit of all the sentient beings of the three realms. Having purified every defilement and cumulative activity of the three poisons, may we quickly attain the perfect buddhahood of the three bodies!

OM MA WA MA DÉ MA HI MO HA É MA SA HA NI RI DZA HO BAM HUNG MA YÉ RU PA YÉ TA DU DU SOHA

Translation of the Jamma Prayer Flag

“A OM HUNG I and all the other sentient beings who are equal to the sky, in order to progress along the stages of the path of liberation and attain supreme enlightenment, we supplicate with an intense, single-pointed faith and longing to the unsurpassed five wisdom bodies of Jamma and to her retinue of 108 outer and inner manifestations. Incinerate the two obscurations and karmic potentialities with wisdom fire! Manifest the vital essence of an ocean of attainments within the three secret places! Manifestly increase the thousand lights of the four kinds of enlightened activity!  Bless us with the attainment of the fruit of the five bodies!”

Excerpt from Prayer of Supplication within The Daily Practice of Künsel Jamma Chenmo
Sa tsa of Künsal Jamma Chenmo

“It is necessary even when sitting, think of Jamma. Even when sleeping, concentrate on Jamma. Even when eating, it is a feast offering to Jamma. And when moving about, move about within the state of Jamma. Apply these key points to the four kinds of activities. Practicing the deity without being separate from one another is the highest yoga of Jamma.”

Excerpt from The Daily Practice of Künsel Jamma Chenmo

*This is the essence mantra for Künsel Jamma Chenmo. There are other essence mantras that include the syllables for the five wisdom manifestations and the four protectors specifically.

**Mantras are according to the text compiled by H.H. the 33rd Menri Trizen Lungtok Tempa Nyima Rinpoche

To hear the chanting of 108 of Sherap Jamma’s heart mantra by Geshe Yongdong Losar, follow this link: https://sherabchammaling.com/teachings/videos/

The Jamma Nying Tik, The Heartdrop of Jamma is a practice that was given as an aural transmission to the 22nd Menri Trizin Kündun Sonam Lodrö directly from Sherap Lo Pelma. This practice is commonly recited each day especially by Bönpos living in the village of Dhorpatan, Nepal. According to this text, reading the practice once has the same benefit as reading the entire collection of Kangyur scriptures. This text has been translated and published in English, Spanish, and French and can be ordered here: https://www.lulu.com/search?page=1&q=jamma+nying+&pageSize=10&adult_audience_rating=00

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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Special Day for Healing Waters Practice

His Eminence Menri Yongdzin Pönlop Yangtön Thrinley Nyima Rinpoche gives blessed water for cleansing obscurations and bestowing blessings to the school children of the Tapriza School in Dolpo, Nepal.

The 5th lunar day of the 7th month each year is a powerful day for receiving blessed water or for practicing with water for cleansing or healing. In 2024, this lunar date corresponds with September 8th. Healing from blessed water or other types of medicine taken on this day will continue to have great power for seven days.

It is a widespread belief shared among many religious traditions that particular bodies of water can bestow purification, healing, eternal youth, or special knowledge. Within the Yungdrung Bön religious tradition, there are many rituals to imbue water with the blessings and power of the enlightened ones in order to wash away negativities and provide healing and protection. This kind of water and its associated ritual cleansing is known as trü [Tibetan: khrus]. One of the most widespread is Nampar Jompa’s Healing Waters Mantra practice. The enlightened deity Nampar Jompa has a wrathful appearance with a light-blue body and distinctly having serpents as ornaments on his arms, legs, waist, and hair.

“I, myself, as the deity Nampar Jompa hold in my right hand a vessel filled with elixir.  In my left hand, I hold a mirror which removes all illness and injury.  Having washed with this healing water, I clearly imagine that any remaining contamination is washed away because of this medicine.”  

— From The Practice of the Washing Rite within Nampar Jompa’s Healing Waters Mantra

At the conclusion of the practice after the practitioner has transformed into the deity Nampar Jompa, empowered the water with mantra, and then washed with the water, the practice text concludes with a notation emphasizing the power of the practice.

“Thus, through this supplication prayer of the washing rite, having purified all traces of previous illness and negative external influences, just like the overflow of water from a crystal vessel, imagine that all negativity and illness leave from the tips of the fingers and toes, the nostrils and the secret place.

There is no place what-so-ever for the creation of even the smallest thing to arise.  Not even a single atom remains that needs to be purified!”

Sigyal Drakngak Walmo, the enlightened deity who protects from contagious disease through empowered water

During the beginning time of the global pandemic of Covid 19, many Yungdrung Bön lamas advised their disciples to engage with the mantra and practice of Sigyal Drakngak who is one of the most wrathful manifestations of Sipé Gyalmo that specifically protects from infectious disease through the use of empowered water. Translation of this text, The Heartdrop of Si Gyal that is All-pervasive and Clears Away Afflictive Emotions and Illness, has been published in both English and French. Because this is a restricted text, it is available only for those who have received transmission for the practice. (If you have received transmission and would like to order a copy of the translation, email Raven Cypress Wood at the email address listed below with the name of the teacher and the year that you received transmission and you will be given the ordering information.)

“OM!

This water of nectar has the nature of wisdom and medicine.

May all negative karma, afflictive emotions and discursive thoughts of migrating beings be washed away!

May all illness, external negative forces, karmic potentialities, and contaminations be purified!

Like a deity of medicine, may you have health and happiness!”

— From The Heartdrop of Si Gyal that is All-pervasive and Clears Away Afflictive Emotions and Illness

In addition to the practices specifically using water as a method of purification, healing, and empowerment, there are many practices and mantra that can be used to transform water from an ordinary substance to one that is imbued with extraordinary qualities. For example, the great mantra of the Yungdrung Bön tradition has extraordinary power and is not considered secret. It can be recited aloud and also shared. This mantra can be recited one hundred times or more, without the interruption of ordinary speech, then the breath is blown onto clean water used for drinking or cleansing. According to the chapter within the MA TRI tantra entitled The Thirty-two Benefits of the Sufficient Recitation of the Precious Lamp:

“Anyone affected by contaminated energy, latent karmic potentialities, misfortune, or defilements, having recited this MA TRI mantra into pure, clean water, if they ritually wash for seven mornings, even karmic defilements will be purified.  Removing defilements is a benefit of this precious lamp.”

— From The Thirty-two Benefits of the Recitation Practice of the Precious Lamp

The Heartdrop of Jamma is an aural transmission from Khandro Sherap Lo Pélma who is a manifestation of Sherap Jamma and a deity who is specifically practiced to develop the intellect. In The Heartdrop of Jamma, the practitioner uses the power of the mantric syllables to transform each aspect of their body into one of Jamma’s countless manifestations. This text is commonly recited by Yungdrung Bön families after the final meal of the day. This texts lists many benefits of its recitation. This includes the use of water.

“If you recite the mantra to good quality water mixed with powdered, medicinal incense containing blessed medicine and the six excellent substances, and then cleanse with that water, all illness and sickness caused by negative forces will be pacified and all defilements and contaminations will be purified.” 

— From The Heartdrop of Jamma

The English, Spanish, and French translations of The Heartdrop of Jamma have been published and are available to anyone through this link: https://www.lulu.com/search?page=1&q=raven+cypress+wood&pageSize=10&adult_audience_rating=00

In addition to the above-mentioned practices, the Yungdrung Bön tradition includes the daily practice of washing with empowered water that is used each morning most commonly by those with ordination or genyen vows. However, this practice is open to anyone. One of the commonly used prayers for this practice is The Cleansing Rite Supplication. The English translation of this prayer has been made freely available to the worldwide sangha and can be downloaded from the Publications page of this website.

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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Heart Advice from Shardza Tashi Gyaltsen

The actual location of Shardza Rinpoche’s attainment of the rainbow body in Tibet

The spiritual master Shardza Tashi Gyaltsen Rinpoche was a Yungdrung Bön monk, teacher, scholar, and realized practitioner of the modern age. He was born in 1859 in Kham, Tibet. In 1934 at the age of 76, he began to spontaneously sing songs of realization. A few days later, he sewed himself inside a tent and forbid any of his disciples to open it.  The next day, rainbow lights began appearing above and around the tent. By the 4th day, rainbow-colored mist was seen coming through the seams of the tent. On that 4th day, Shardza’s disciple opened the tent. He found Shardza’s body enveloped in rainbow light, levitating in midair, and shrunken to the proportional size of a one year old child. (For more about Shardza Rinpoche, see previous article: https://ravencypresswood.com/2024/05/19/90th-anniversary-of-the-parinirvana-of-shardza-tashi-gyaltsen-rinpoche/ )This realized master was a prolific writer and left behind volumes of commentary, practice instructions, prayers, and and spiritual poetry. Among his writings, he left advice for disciples and spiritual practitioners.

“Atop the white lotus blossom of uncontrived faith, in the midst of the expanse of the five lights, with a longing to never be separate, from the heart of this faithful beggar, I supplicate to the wise lama who has immeasurable compassion!

I am a beggar who is overwhelmed by the disease of distraction. If the ties to meaningless preoccupations are not cut, there will never be a time when worldly activities are finished. Right now, my heart’s desire is to concentrate single pointedly without preoccupations!

For those whose mind stream is not liberated but who encourage others to be virtuous, if one’s own afflictive emotion of arrogance is not tamed, there will never be a time when that bad disposition is liberated, regardless of how hard you try. Right now, my heart’s desire is to tame my own mind stream!

For those happy to mindlessly talk when asked to comment or explain something, if meaningless talk doesn’t end and one’s speech doesn’t rest, there will never be a time when the afflictive emotions of attachment, aversion, and debating will ever be pacified. Right now, my heart’s desire is to act like one who is mute and to not speak!

For those attached to servants and companions, if the rope of longing for friends and relatives is not cut, whoever you are connected with will become contrary to spiritual practice. Right now, my heart’s desire is to be solitary and without companions.

For those who do not let go of grasping and being attached to wealth, a time will never come in the mind stream when you realize that you have no need for anything. There will never be a point when karmic defilements and the seeds of cyclic existence are exhausted. Right now, my heart’s desire is to be without attachment and free from activity!

For those tasked with working for others but who roam hungrily through the town, if you don’t put an end to eating the black food of insatiable donations, the thick defilements of karma will never be exhausted. Right now, my heart’s desire is to roam on a mountain like a pauper.

For those who accumulate things because of dissatisfaction with their possessions and wealth, if wanting to possess whatever you see isn’t abandoned, a time will never come when there is liberation from the suffering and misery of cyclic existence. Right now, my heart’s desire is to act like a beggar without anything! 

For those who adorn their body with many ornaments, if you don’t cast off wanting to wear nice things, there will never be a time when the negative karma of continual greediness comes to an end. Right now, my heart’s desire is to be without clothes and naked.

For those who are filled with the arrogance of having a youthful form, if the pleasure from eating and drinking wonderful things is not given up, there will never be a time when the craving mind of afflictive emotions and desire is renounced. Right now, my heart’s desire is to happily prepare this food and drink of a beggar. 

For those who practice virtue with coarse attachment, if you are unwilling to leave your mansion behind, whatever you accomplish will be unable to rise above being merely a worldly activity. Right now, my heart’s desire is to leave behind the mansion of my birth.

For those who want happiness through sleeping in bed, if the enemy forces of constant laziness are not conquered, in spite of having the soft mattresses of nine beds, they will only be a cause for fatigue. Right now without sleeping, my heart’s desire is to generate diligence and zeal.

For those who seek the bliss of the same taste in nine different places, if whatever suffering and misery arises is not taken as the path, even if you travel to the borderlands of the empire, there will still be causes for hardship. Right now, my heart’s desire is to not travel but to sleep like a beggar.

For those whose practice is lost in studying books, if there is no skill in subduing the afflictive emotions within one’s own mind stream, even though the Nine Ways are held by the intellect, it will be a cause of hardship. Right now, my heart’s desire is not to study but to summarize everything into a single meaning.

Because of never-ending activities, become weary of these meaningless distractions. Desire to go into the mountains of solitude without people. This is my simple advice.” -Advice from Shardza Tashi Gyaltsen Rinpoche

All translations from the Tibetan by Raven Cypress Wood

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 Time to Practice the Deity Tséwang Rikdzin 

Mural of Lama Tséwang Rikdzin inside Yanggön Thongdrol Phüntsok Ling temple in Dolpo, Nepal

On the 10th lunar day of the Horse month (3rd lunar month) of the Fire Horse year of 914 BCE, the Great Lama Drenpa Namkha was born in the kingdom of Zhang Zhung. (For more information about Drenpa Namkha, see previous article: https://ravencypresswood.com/2016/05/06/practice-of-the-great-lama-drenpa-namkha/ ) On the 10th lunar day of the Monkey month (5th lunar month) in the Water Monkey year of 888 BCE in the kingdom of Zhang Zhung, his twin sons Tséwang Rikdzin and Pema Tongdrol were born. For this reason, the 10th lunar day of each month is designated for the practice of the Great Lama Drenpa Namkha and his two sons, Tséwang Rikdzin and Pema Tongdrol. For the remainder of 2024, the 10th lunar day of each month coincides with July 16th, August 14th, September 13th, October 12th, November 11th, and December 10th. On these days, it is especially auspicious to recite prayers, supplicate, and make offerings to Lama Drenpa Namkha, Tséwang Rikdzin, and/or Pema Tongdrol.

Bhutanese mural of Zhang Zhung Drenpa Namkha

The mother of the twins was the daughter of an Indian Brahmin, Khandro Öden Barma. It is said that Tséwang Rikdzin, named Yungdrung Dönsal at birth, was firstborn from the right side of her womb and had a peaceful, light-colored complexion with the mark of a yungdrung in the center of his forehead. While Pema Tongdrol was born from the left side of her womb and had a more wrathful, dark-colored complexion. As youths, Tséwang Rikdzin had a naturally peaceful disposition and his brother was more active and excitable. However, although they appeared like ordinary human beings to those with impure vision, both brothers were emanations of realized beings. Pema Tongdrol was an emanation of the yogi Takla Mébar and Tséwang Rikdzin was an emanation of Sangwa Düpa. Some years later, Öden Barma wanted to return to her birthplace in India and Drenpa Namkha wanted to stay in Zhang Zhung. Thus, due to various circumstances, the parents separated for a time. Pema Tongdrol went with his mother to India and Tséwang Rikdzin stayed with his father is Zhang Zhung. 

Tséwang Rikdzin’s hagiography in four volumes was discovered as a treasure text by Sang Ngak Lingpa. It details how, like his father, Tséwang Rikdzin remembered the teachings and practices of his previous 500 lifetimes. He attracted his own disciples, traveled to many sacred places in order to teach, meditate, and subdue harmful spirits. He practiced with six different khandro who had devoted their lives to religious practice and who attained their own realization and became lineage holders of Tséwang Rikdzin’s teachings. Although he could appear in any form necessary to help sentient beings, he is described as primarily having six different manifestations corresponding to the six different mountain retreats where he practiced and performed miracles. Because he transcended cyclic existence, purified all obscurations, and perfected all positive qualities, he is practiced as a yidam deity.

Tséwang Rikdzin depiction according to the Tséwang Jarima

The Tséwang Jarima, Tséwang’s Cycle of Teachings Given at Bird Mountain, is a cycle of practices primarily focused on longevity, restoring and supporting the vital life force, and practices to pacify negative spirits endangering the health or lifespan. This cycle was established during his time practicing near Mt. Tisé (a.k.a Mt. Kailash.) At that time, a nyulé demoness and other evil-minded nyulé spirits were attacking the fertility of individuals and also cutting the lifespan of young children. Moved by compassion, Khandro Tukjé Kündrol appeared to Tséwang Rikdzin and transmitted a method for both protecting and restoring the lifespan. This practice for longevity and healing is widely practiced to this day. (For more about the longevity practice of Tséwang Rikdzin, see Indestructible ) 

“How wonderful! In the supreme place upon the summit of Jari, the great Tséwang Rikdzin was surrounded by a retinue of thousands of male and female rikdzin.  At that time, the great mother, Tukjé Kündrol, in order to benefit sentient beings who had an exhausted or damaged lifespan, she spoke this secret long life mantra which is the source of all wish-fulfilling things.” -Extract from the Tséwang Jarima

Tséwang Rikdzin siting atop a white elephant in the longevity temple on Mt. Emei in China. Photo credit: Khedup Gyatso

The Tséwang Böd Yulma, Tséwang’s Cycle of Teachings Given in Tibet, is a tantric text whose view is closely aligned with that of dzogchen. The main body of the scripture is divided into the Ten Scrolls that provide instructions for various practices such as extracting the essence, transference of consciousness, and pointing out naked awareness. This text was found as a treasure text by the tertön Bön Zhig Yungdrung Lingpa. The volume also contains additional and complimentary practices such as Tséwang’s Precious Mala of Beneficial Aspiration Prayers. (The English translation of this prayer is available for download on the Publications page of this website.) The final act of outer religious practice performed by Shardza Tashi Gyaltsen before he entered his tent and attained the rainbow body at the time of his passing into nirvana, was to perform the feast offering of the Tséwang Böd Yulma.

The Tséwang Gya Garma, Tséwang’s Cycle of Teachings Given in India, includes works focused on fire ritual, fumigation offering, healing from various maladies, tsa lung, and practices for the khandros Tukjé Kündrol and Kalpa Zangmo, among others.

Some texts record Lama Tséwang Rikdzin’s lifespan as being 800 years, others record it as 500 years. However, there is no record of his passing away in any text. In fact, during the time of the emanation of Drenpa Namkha of Tibet who lived the 8th century, Tséwang Rikdzin actually attended his dzogchen teachings. He was then known as Ritropa, The Hermit. For this reason, it is said that he gained power over life and death in order to continue working for the vast benefit of sentient beings.

In the Tséwang Gya Garma, Tséwang Rikdzin is depicted with a body that is dark-red and with a consort. His hand objects differ according to specific practices.

Supplication Prayer to Tséwang Rikdzin

How wonderful!

Supreme son of The Great Lama, Tséwang, you are a protector of migrating beings who activated the flow of karma and met with the Yungdrung Bön. First, you trained in the study and contemplation of inner and outer Bön. Then, meditating upon the ultimate meaning, you reached the level of a rikdzin. You traveled to sacred places high and low throughout the world such as India, China, Zhang Zhung, Tazik, Orgyen, Drusha, Gilgit, Ménak, and so on. Together with the khandro, you reveled in the ordinary and supreme accomplishments. You attained power over the mind and brought the four elements under your control. You bound with oaths the male and female non-human gods and demons. You greatly increased vast benefit for migrating beings. At this current time, bestow accomplishment upon your faithful children!

“I will proclaim my speech and show my face to those with a karmic connection. Those followers in the 500 years of the dark time, listening steadfastly without distraction and supplicate! I will quickly catch you with my iron hook of compassion!”

If the time has come to keep you promise, reveal your face and bestow the profound oral instructions!

“Because of doubtlessly practicing recitation practice to me, I will certainly reveal my face.”

If the time has come to keep you promise, reveal your face and teach the profound oral instructions!

“Without miserliness, make offerings to me and I will rain down a shower of both the ordinary and the supreme attainments.”

If the time has come to keep you promise, bestow the attainments without exception!

“Without biased nonattachment, wander the mountain hermitages and I will point out the infallible path of liberation.”

If the time has come to keep you promise, show the correct and supreme path of liberation!

“Act effortlessly without hypocritical nonattachment and I will act as a special companion providing supportive circumstances.”

If the time has come to keep you promise, act as my companion and establish the supreme path of the Great Vehicle!

“By extracting the essence of earth and stones and eating that as food, I will bestow inexhaustible great, precious treasure.”

If the time has come to keep you promise, completely supply all necessities!

“Without being covered by the stain of wrongdoing, practice the path of skillful means of tsa lung and meditation and I will ignite the blissful heat of meditative stability.”

If the time has come to keep you promise, provide completely perfect supportive circumstances!

“I am deathless, with an indestructible lifespan. During the 500 years of the dark time, I will send forth a multitude of emanations.”

If the time has come to keep your promise, please come as a multitude of supreme holders of the doctrine!

All translations from the Tibetan by Raven Cypress Wood

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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Medicine with Swirling Rays of Light: Main Practice and Supreme Result

H.H. 34th Menri Trizin ceremonially grinding ingredients of the mendrup

Menri Monastery in Dolanji, India is currently conducting the Great Retreat of the Medicine with Swirling Rays of Light, Mendrup Ö Zer Khyilwa. (See previous article for the retreat schedule, description of the preliminary practices, and overview of the history and lineage of the great mendrup retreat: https://ravencypresswood.com/2024/04/13/the-great-retreat-of-the-medicine-with-swirling-rays-of-light/) There are many mendrup cycles within the Yungdrung Bön tradition with each relying upon a different yidam, or meditational deity. Some mendrup cycles are vast and complex and many others are much shorter and simpler. The Medicine with Swirling Rays of Light cycle is one of the most extensive and complex cycles and is according to the trowo, or wrathful deities. Although all the peaceful and wrathful deities are invoked during the mendrup ceremony, for the main practice of the Medicine with Swirling Rays of Light the primary yidam is the embodiment of Buddha Tönpa Shenrap’s Enlightened Mind, Trowo Tsochok Khagying. 

Trowo Tsochok Khagying and his consort Khala Dukmo

Once the outer and inner preliminary practices and empowerments of the mendrup ritual are complete, the mandala palace surrounded by various offerings and the bags of mendrup ingredients becomes the focus of spiritual activity. From the beginning of the main ritual and until its conclusion, the main mantra for empowering the mendrup is recited continuously day and night. Within the main temple, designated monks take shifts reciting the mantra and circumambulating the mandala. Outside the main temple, everyone is encouraged to recite the mantra as much as possible and to circumambulate the temple complex. The medicinal ingredients of the mendrup ingredients alone are beneficial but they do not contain blessings. For that, it is necessary to perform the practice of the deities, make offerings and supplications, and especially to recite many hundreds of thousands of the mantra. In this way, power and blessings are conferred to the physical substances.

Mandala for the deities of absolutely complete and indestructible pacification used during the mendrup retreat

The mandala at the center of these activities supports the continual presence of the deities by being imbued with images and substances whose qualities correlate with those of the respective deities. Every element of color, shape, direction, and size has its own meaning and importance. A special vessel of mendrup ingredients is placed above the mandala in the center and in each of the cardinal and intermediate directions. These vessels in the center and the four cardinal directions contain ingredients associated with the qualities of their respective directions and are covered with silk cloths ornamented with the symbol of the respective directions. These directions of the mandala correspond with the geographical ones. The four vessels in the intermediate directions are covered in yellow.

The mandala palace surrounded by bags of mendrup ingredients connected by the zung tak cords

The center of the mandala is the seat of the principal deity Trowo Tsochok Khagying. This is the place of the Suchness Buddha Family. In this case the center is characterized by the color yellow, and associated with the element of earth. The yellow covering is ornamented with a white AH syllable which is the seed syllable of Trowo Tsochok Khagying, and a red MA syllable which is the seed syllable of his consort Khala Dukmo.

The East, which is always considered to be the front gate of the mandala, is the place of the Yungdrung Buddha Family. It is characterized by the symbol of a yungdrung and, in this case, the color white and the element of space.

The South is the place of the Jewel Buddha Family. It is characterized by the symbol of a wish-fulfilling jewel and the color blue, and is associated with the element of water.

The West is the place of the Lotus Buddha Family. It is characterized by the symbol of a pure lotus and the color red, and is associated with the element of fire.

The North is the place of the Wheel of Bön Buddha Family. It is characterized by an eight-spoked wheel of the Bön teachings and the color green, and is associated with the element of wind or air.

His Holiness the 34th Menri Trizin leads the practice of Medicine with Swirling Rays of Light with the zung tak cords reaching from the mandala to his throne

A cord is attached to each of the five main mendrup vessels in the center and cardinal directions. The color of this cord corresponds to its respective direction. These are the zung tak, or empowerment cords. They are stretched to the bags of mendrup ingredients surrounding the mandala, wound together, and then brought to the throne of the ceremony leader, in this case His Holiness 34th Menri Trizin Rinpoche. Throughout the performance of the rituals and mantra recitations, these empowerment cords are blown upon in order to carry the power and blessings to the physical substances. Similarly, having the cords connect the mandala to the bags of mendrup ingredients in the surrounding area imbues them with the power and blessings coming from the presence of the enlightened deities.

The nine vessels of mendrup ingredients after being ceremonially brought from the mandala palace

Once the requisite vessels of mendrup ingredients and offerings are placed above and surrounding the mandala, it is closed from view until the conclusion of the ritual. When necessary to interact with the immediate area of the mandala, those appointed to do so have the responsibility to abide by the tantric rules of behavior in order to not introduce any defilements or obstacles into the ritual environment. Once the rituals and mantric recitations are complete, the boundary is opened and the vessels of mendrup ingredients on the mandala and the bags surrounding it are ceremonially carried to where the ingredients are ground into a fine powder. First, the vessels from the mandala are opened and the ritual leaders ceremonially grind and mix the ingredients.

His Holiness 34th Menri Trizin Rinpoche and His Eminence Menri Pönlop Rinpoche ceremonially grind the ingredients from the central vessel of mendrup

However, the majority of ingredients are ground into a fine powder using modern methods and then distributed to the public. Major sponsors of the Great Retreat of Medicine with the Swirling Rays of Light will receive larger portions of the mendrup in appreciation for their support. Yungdrung Bön monasteries will receive a larger amount as well to dispense to their respective communities. Most of the mendrup will be stored at Menri and distributed over the coming years with the mindfulness that it must last until the next great mendrup retreat is performed which could be decades from now.

The primary mantra of the Medicine with Swirling Rays of Light is SO OM BA WA DÉ NA RA SA YA NA YU DRANG DU TSI SO THA.* This mantra is not like an ordinary sentence that can be translated into a conceptual meaning. The power of the mantra is beyond concepts. Yet, although it is not possible to be translated, specific qualities and associations can be made with each of the syllables. However, the practitioner should not restrict the power and blessings of the mantra to these limited intellectual understandings.

SO: syllable of enlightened body, enlightened speech, and enlightened mind; as well as the three enlightened bodies of the Bönku, Dzok ku, and Tülku 

OM: syllable of the five wisdoms (1) the wisdom of emptiness, (2) mirror-like wisdom, (3) all-accomplishing wisdom, (4) discriminating wisdom, and (5) the wisdom of equanimity

BA WA: syllables of the high spiritual masters

DÉ NA: syllables of giving, of bestowing

RA SA YA NA: syllables of the highest and most extraordinary medicines that cure illness and pacify obstacles

YU DRANG: syllables of the Zhang Zhung language meaning du tsi

DU TSI: syllables of blessed nectar medicine that has the power and blessings to heal all illness and disturbances, and to support longevity and good fortune

SO THA *: syllable of transforming the impure body, speech, and mind of ordinary beings into enlightened body, speech, and mind. The syllables that dissolve all illness and obstacles into pure space.

When reciting, it is of the utmost importance to connect with the mantra as a request of the enlightened ones, the yidams, the khandro, and the lamas to bestow their blessings and to transform your impure body, speech, and mind into pure body, speech, and mind; and to remove all outer, inner, and secret obstacles. Reciting this mantra can transform any liquid into medicine which gives it the potency to pacify the afflictive emotions. For example, if one is drinking juice or milk the mantra can be recited and blown into the liquid. This transforms the liquid from an ordinary substance to a blessed substance.

Night-time circumambulation of the outside of Menri Monastery’s main temple

Mendrup can be taken by anyone at anytime for any condition. It is considered to be a single medicine for hundreds of illnesses. Its benefits are not restricted to human beings and can be given to animals or to the environment. The benefits of ingesting or wearing mendrup are unimaginable. It contains the blessings and power of the enlightened ones, the deities of medicine, the wisdom deities, the protectors, and the deities of wealth. It is said that even if one talks continuously for fifty years trying to explain every benefit of mendrup, the explanation would not be finished. 

Having faith in the blessings and power of the mendrup gives energy, motivation, and openness to seek out and receive the medicine. Faith in the medicine has such power that even just seeing the mendrup can bring benefit and blessings. Simply by having the mendrup touch the tongue, it is possible to attain enlightenment. It is a single medicine for hundreds of ills. It has the potency to cure the three kinds of physical illnesses which arise from the imbalance of wind, bile, or phlegm. It supports longevity, personal power, vitality, and good fortune. It is like a wish-fulfilling jewel. It can bring food to the hungry and safety to those who need shelter, and so on. It opens the subtle wisdom channels within the body and blocks the movement of the winds related to the five poisons.

It can also be worn against the body for blessings and protection. Most amulets of the Yungdrung Bön tradition contain a small amount of mendrup as one of the required ingredients. If someone who is dying is given mendrup or a sachet of mendrup is placed around their neck, it will connect them with the peaceful and wrathful deities during the intermediate state after death and will ensure that they have a positive rebirth. 

The mendrup ingredients are finely ground, packaged in small amounts, and then distributed for free to the public

Aside from requiring storage in a clean and respected place, there are only two restrictions associated with mendrup. First, it should never be traded or sold, but rather offered freely as a gift especially from a master to their students. Second, when ingesting the mendrup, meat should not be eaten soon afterwards. In general, it is taken each day in the early morning on an empty stomach. A small amount of the powdered substance is put into warm or cold water and allowed to dissolve slightly. Ideally, the main mantra is recited before drinking the liquid. Alternately, it can be placed directly into the mouth on the tongue and swallowed. A greater or lesser amount can be used, and it can be taken anytime day or night. However, whenever ingesting mendrup, one should be aware of receiving the unimaginable power and blessings of the enlightened deities that overcome all afflictions and suffering.

If you would like to make a donation to support this very auspicious occasion, you can do so through H.E. Menri Pönlop’s United States retreat center by following this link: http://kwling.org/ Follow the link and then click the donate button in the upper right of the page. You can make a notation that the donation is for the mendrup ceremony.

The Medical College of Sorig Bum Zhi Menri Ling grinding and processing the mendrup ingredients

General Overview of the Necessary Ingredients for Medicine with Swirling Rays of Light

All of the necessary ingredients and instructions for their proper collection are enumerated in the text of Medicine with Swirling Rays of Light, Mendrup Ö Zer Khyilwa.་ If they are counted individually, there are over 30,000 ingredients. This list is included as a mere example of the diversity of necessary ingredients. All ingredients should be of the highest quality and without faults or defilements. Sometimes, as in the case of many types of roots, a specific size and shape are necessary in order for them to be acceptable ingredients. Ingredients from sacred places such as Kongpo Bönri and Mt. Tisé are especially sought after. The collection of the ingredients needed can take many years and be quite costly.

One of the most important ingredients to be included is mendrup containing the essence of the previous ancient mendrup retreats. After that are the primary ingredients of arura, barura, and kyurara which in combination are considered to be a great panacea.

  • arura [Chebulic myrobalan, Terminalia Chebula]
  • barura [Terminalia belerica Roxb]
  • kyurura [Embelic Myrobalan, Emblica Officinalis]

The six excellent substances, the five grains, and the five precious things are also of primary importance. These substances are highly valued and are regularly added to torma, healing water, as well as being placed inside statues, wealth vases, chortens, and so on. The six substances are:

  • chu gong: It is a kind of essence of water sometimes translated as bamboo essence. There are three kinds of chu gong: (1) chu gong collected from wood or trees, (2) chu gong collected from rocks, and (3) chu gong collected from water
  • saffron, there are five types and the best quality should be chosen
  • cloves
  • nutmeg
  • green cardamom
  • black cardamom

The five grains: although it is common to add as many different kinds of grains as possible, it always includes:

  • barley
  • wheat
  • rice
  • beans
  • sesame

Precious things such as:

  • gold
  • silver
  • copper
  • metal
  • pearl
  • coral
  • turquoise
  • zi stone
  • crystal
  • white conch

There are many different kinds of plants, herbs, and trees that must be collected from many different geographical areas. These must be growing in the right place, be at the correct stage of growth, be gathered at the proper time of day, and be dried properly according to the character of the plant as well as the qualities to be enhanced. Thus, a plant that is gathered for its ability to bring warmth should be growing in the sun, gathered on a sunny day when it is warm, and be dried in the sun and heat. Sometimes the entire plant is used and other times only the flowers, leaves, stalk, buds, fruit, berries, pollen, seeds, or roots are needed. Quantities vary according to what can be acquired, the rarity of the ingredient, and the hazards in acquiring it.

Additional ingredients include the nine kinds of water which is water from:

  • the snow of a high mountain
  • a waterfall
  • river water
  • sacred lakes
  • ocean water
  • spring water
  • rain water
  • water that never freezes (There is drinkable water in the Himalayas that never freezes and is not a hot spring)
  • milk from a pure white cow
  • additional kinds of water are often added such as mineral water

There is a multitude of other ingredients. These include:

  • the three kinds of incense: white sandalwood, red sandalwood, valerian
  • white salt, black salt, and rock salt
  • molasses, dark brown sugar, and light brown sugar
  • crystallized sugar
  • unsalted curds
  • unsalted yogurt
  • unsalted butter from many different types of animals
  • milk from many different types of animals
  • honey
  • shellac resin
  • special cloth
  • a collection of various knotted threads
  • amber and a variety of other tree resins
  • sulphur
  • camphor
  • white and dark-colored grapes
  • calcite
  • many different kinds of oils
  • many different kinds of eggs
  • many different kinds of alcohol
Mendrup vessels from the mandala being uncovered

* The syllable “THA” is slightly aspirated and pronounced by placing the tongue behind the front teeth. This is different from a hard “TA” sound where the tongue is pressed against the roof of the mouth such as in the word “tower.” It is also different from the English language pronunciation of “TH” where the tongue is placed between the teeth such as in the word “thing.”

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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