Nuns of Rayna Menling reading from the teachings of Buddha Tönpa Shenrap
Each year at Pal Shenten Menri Monastery and Rayna Menling Nunnery on the 14th and 15th lunar days of the 4th month, the enlightened teachings of Lord Buddha Tönpa Shenrap Miwoché are read out loud. In 2025, these dates coincide with June 10th and 11th on the Western calendar. The sacred volumes containing these teachings are carried by both the ordained and laypeople as they circumambulate the temple. As a sign of respect for the sacredness of these texts, they are carried above the waist. Most often, they are carried on the shoulder. After bringing them into the temples, offerings such as incense are presented, and the text are distributed to the ordained for two full days of reading. Reading the scriptures aloud is considered one of the thirteen activities for a meaningful human life. (See previous article: https://ravencypresswood.com/2020/03/21/the-thirteen-yungdrung-bon-activities-for-a-meaningful-human-life/) For those inspired to read the words of Buddha Tönpa Shenrap on these days, The Beneficial Mantric Praise of Künsal Jamma Chenmo, The Jamma Ngak Tö, is considered a root text for the practice of Sherap Jamma that was spoken by the Buddha himself. Through the verses of praise for each of the syllables of Jamma’s root mantra, the profundity of the innumerable manifestations of Jamma is revealed. The teaching and transmission for this text has been widely shared in both the East and West.
“The mantra of the twenty-one victors, the praise of the Victorious Jamma of Bön, was spoken by the Victor Tönpa Shenrap. These twenty-one verses are, without exception, beyond cyclic existence and a completely pure practice. By reciting out loud the twenty-one praises, one will obtain immeasurable benefits. Praise to Tönpa Shenrap for revealing these twenty-one praises of the root mantra!”
Extract from The Beneficial Mantric Praise of Künsal Jamma Chenmo
His Holiness the 34th Menri Trizen, His Eminence Menri Pönlop Rinpoche, and other monks of Menri Monastery carry texts containing the words of Buddha Tönpa Shenrap.
The canon of sacred Yungdrung Bön texts is divided into two categories. The first category of texts contains the teachings of the primordial enlightened ones and Lord Buddha Tönpa Shenrap. This category is known as Ka [Tibetan: bka’] meaning “enlightened words or speech.” These texts are further divided into four primary categories: (1) Dō [Tibetan: mdo], Sutra, (2) Bum [Tibetan: ‘bum], The Hundred Thousand, (3) Gyü [Tibetan: rgyud], Tantra, and (4) Dzö [Tibetan: mdzod] The Treasury. In some catalogues, there can also be a fifth category of miscellaneous texts. Although each Yungdrung Bön temple in Tibet had a significant collection of Ka scriptures, the collections were not necessarily complete. This was especially due to repeated persecution throughout history of the Yungdrung Bön tradition which necessitated the hiding of texts. It is thought that only one complete collection survived. According to a catalogue of the Ka done by the 23rd abbot of Menri there are a total of 175 volumes. This number can vary according to various collections due to the availability of texts that could be copied, whether only main titles were counted as a volume, and so on. Regardless, the Sutra section contains texts such as the hagiography of Buddha Tönpa Shenrap, The Ritual Practice of the Medicine Buddha, The Root Scripture for Jamma, the four volumes of medical texts, and so on. The Hundred Thousand section contains the sixteen volumes of the Khams Gyé, The Unsurpassed Scripture Regarding the Eight Realms, the Yum Dō, The Heart Sutra of the Mother of the Great Vehicle, and so on. The Tantra section includes the Buddha’s teachings of the Mother Tantras, the Father Tantras, Phurba, Walsé, and so on. The Treasury section includes the teachings of dzogchen such as The Aural Transmission of Zhang Zhung.
“Gyajin, a ruler of the gods, rose from his seat and, having removed his upper robe from one of his shoulders, he set his right knee upon the ground. Having placed his hands together, he made a request of The Teacher with these words: “Free from the fault of wrongdoing, you have perfected every good quality. You are the source from which arises all happiness and exalted qualities. Good omniscient Shenrap, what should one do to practice or make use of the Essence of the Mother of the Great Vehicle?”
In response to that, Shenrap bestowed his teaching.
“Gyajin, ruler of the gods, and all you yungdrung sempa, when practicing or making use of the Essence of the Mother of the Great Vehicle, all phenomena that arise from worldly existence, that arise as precious ornaments, that arise as an appearance, that arise from emptiness, that arise from individual clarity, that arise from self-awareness, that arise from the changeless and indestructible vast expanse, or that arise from equanimity; are neither appearance nor emptiness, neither existent nor nonexistent, neither eternal nor nothingness, neither born nor negated. Why is that? All of those, in every way, are unobjectifiable. Even their self-nature is unobjectifiable. Therefore, they are primordially without a source and without a birth. They have no beginning. Abiding within the equanimity of no beginning is the unfabricated, perfected, single sphere.“
Extract from The Heart Sutra of the Mother of the Great Vehicle to be published in the forthcoming A Mala of Blazing, Wish-fulfilling Jewels: A Collection of Daily Practices of the Yungdrung Bön Religious Tradition by Raven Cypress Wood
Monks and nuns of Menri Monastery circumambulating with the scriptures of the Ka.
The second category of canonical texts is known as the Ka Ten [Tibetan: bka’ brten], Relying upon the Words. The Bön canon is referred to within Bön texts as the Ka and the Ka Ten. (This differs from the Buddhist canon which is referred to as the Kangyur and the Tengyur.) The Ka Ten includes commentaries, practices, rituals, and so on that rely upon the scriptures of the Ka for the root text. In order for a text to be included in the Ka Ten, it must undergo a rigorous and methodical analysis. There are over 300 volumes included within the Ka Ten. Some catalogues do not include texts after the 14th century which are thought to be mainly texts of the New Bön tradition. Other catalogues do include these texts as well as the collective writings of other Bön sages such as Shardza Tashi Gyaltsen. Additionally, many texts are incredibly rare and are guarded from outsiders. Therefore, few if any copies of these texts exist. Some texts are considered valid to be included in the Ka Ten by some, while being considered invalid and thus excluded by others. Titles can be included within unrelated volumes or counted individually, and so on. Even so, it is generally accepted that there are over 300 volumes of Ka Ten scriptures. These volumes include commentaries and practices based upon scriptures of the Ka such as The Practice Manual of the Aural Transmission of Zhang Zhung by Dru Gyalwa Yungdrung, scriptures of philosophy and logic, biographies, historical accounts, compositions of sacred songs, poetry, and advice for disciples, collections of liturgical texts, and so on.
I, of inferior intelligence, but for the benefit of beings and for the sake of explaining at least part of the meaning, will explain the Sky Ladder to Freedom, an Abridged Commentary of the Meaning of the Heart’s Blood of Bön, the Mantric Praise of Jamma. If one were able to explain the commentary on the merits of Jamma in great detail including the characteristics of each of the deities, it would amount to twenty-one great chapters in many volumes. ”
Extract from A Sky-Ladder to Freedom: An Abridged Commentary Regarding the Meaning of the Words of the Mantric Praise of Jamma, the Deity Who Protects From All Things composed by the great 23rd abbot of Menri Monastery His Holiness Nyima Tenzin Rinpoche
Traditionally wrapped and labeled Yungdrung Bön scriptures.
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The enlightened Lord and founder of the Yungdrung Bön religious tradition Tönpa Shenrap Miwoché
The Yungdrung Bön religious tradition was established by Buddha Tönpa Shenrap Miwoche over 18,000 years ago. He gave 84,000 different teachings in order to address the 84,000 kinds of suffering and provide a path to liberation for all sentient beings regardless of their circumstance or capacity. This vast ocean of teachings can be categorized in many different ways including The Nine Waysof Bön which are further divided into The Causal Ways and The Result Ways. The Causal Ways are the first through the fourth ways and are primarily concerned with alleviating one’s own individual suffering in the present lifetime. The Result Ways are the fifth through the ninth ways and are primarily concerned with attaining enlightenment for the benefit of all beings and performing practices to attain liberation, or to at least attain a better rebirth in order to benefit sentient beings. For this reason, The Result Ways are considered to have a higher view and to be more advanced.
The first of The Result Ways is The Fifth Way known as TheSutra that Establishes The Way of the Genyen, Those Who Serve Virtue. This category of teachings contain instructions for lay practitioners. These are practitioners who have taken vows to follow virtue and are known as a genyen. This is a compound of two words: ge [Tibetan: dge] generally translated as virtue, and nyen [Tibetan: bsnyen] generally translated as service, or drawing close to something. According to Buddha Tönpa Shénrap, in order to be considered his follower it is necessary to have received at least one vow. The most important is the vow of refuge. Having received this vow, the individual is now a follower of Yungdrung Bön and a disciple of Buddha Tönpa Shénrap. After this, the vow of bodhicitta, or developing the mind of enlightenment to benefit all beings, is received. These two vows are frequently given together. After this, it is not necessary to take further vows, but there are many different kinds of vows that can be taken as a practitioner of the Yungdrung Bön religious tradition. Some vows are taken for a single day, some for a lifetime, and some are taken until reaching enlightenment. Taking a vow and fulfilling it adds power to a spiritual activity that is performed. For example, if a practitioner recites a mantra 100,000 times, it generates great power and blessing. If that same practitioner first goes before a support of the body, speech, or mind of the Buddha and makes a vow to recite the mantra 100,000 times and then fulfills that vow, the benefit of that same recitation is greatly multiplied because of also having fulfilled a sacred vow.
Practitioners who receive vows to follow virtue according to The Fifth Way are known as lay practitioners, or genyen. When asked by Tsangpa Tsukpü to explain the meaning of the word “genyen,” The Teacher responded:
“Listen! Tsangpa Tsukpü, listen. As for this Bön door known as The Way of the Genyen, “ge” (virtue) means that which is without wrongdoing. Body, speech, and mind are used for virtue. This is known as “readily adopting virtue.” As for “nyen” (service), the true meaning of service is to serve in the correct way, to remain correct while being in the service of virtue and to engage in the true meaning.”
Brief Overview
Genyen teachings are classified as sutra with regards to the three classifications of sutra, tantra, and dzogchen. Because The Way of the Genyen contains the Buddha’s teachings on refuge and bodhicitta, cause and result, virtue and nonvirtue, the ten perfections, as well as the five paths and the ten grounds, it is considered the foundational teaching for all of the higher teachings. Accepting refuge and bodhicitta vows are the entrance to being considered one of Buddha Tönpa Shenrap Miwoché’s followers. After that, the practice of the ten virtues is a foundational practice that naturally develops into the practice of the ten perfections.
Therefore, refuge and bodhicitta vows are a prerequisite for receiving genyen vows. In general, actual genyen vows include four root vows and a branch vow that makes a total of five vows. The four root vows are (1) to not kill, (2) to not take what is not given, (3) to not engage in sexual misconduct, and (4) to not lie. When these four root vows are accepted and followed, this practitioner is considered a partial lay practitioner, or genyen. To be a full genyen, a fifth branch vow is taken. This fifth vow can be the choice of the disciple or spiritual master. It can be either a food vow such as to avoid garlic or meat, or a vow to avoid intoxication from substances such as alcohol and drugs. Additionally, those with genyen vows traditionally observe the one-day food vows of avoiding meat and alcohol on the four auspicious lunar days of the 8th, 15th, 22nd, and the 30th each month. Although there are only four root genyen vows, the practitioner can accept more vows of virtue if they so choose. However, the Buddha clearly stated that the individual should closely examine their circumstance and accept only those vows that are appropriate for them beyond the four root vows. In the teachings of The Fifth Way, there are fifteen points for the genyen: the five outer customs, the five inner vows described above, and the five intermediate practices.
There are three hagiographies of Lord Tönpa Shénrap Miwoché’s life. They are commonly known as the DoDüs which is the short version with only one volume, the Zer Mik which is the medium length version in two volumes, and the Zi Ji which is the long version with twelve volumes and a total of sixty-one chapters. This longer version is known as the Drima Mépa Ziji Raptu Barwé Do, The Sutra of Stainless Blazing Splendor commonly known by the short form Ziji, Blazing Splendor. It is classified as an aural transmission because it was spoken by the 8th century sage Mutsa Gyermé to the ear of the 14th century treasure discoverer Loden Nyingpo during a visionary encounter when the latter was twenty-five years old. The Zi Ji goes in to great deatil about the location of each of the Buddha’s teachings, who was in attendance, who requested the teaching and thus became its lineage holder, the offerings presented to him, and the miraculous events that occurred. The Way of the Genyen is taught within the chapter twelve of the Zi Ji.
First pages of the Zi Ji
The Teacher,Buddha Tönpa Shenrap Miwoche Teaches The Way of the Genyen
At the foot of the sacred Mount Po Thön on the Eastern Yungdrung Island within the divine holy land of Olmo Lungring, many mind heroes [Sanskrit: bodhisattvas], gods, demi-gods, lu, [Sanskrit: nagas], magical worldly protectors, human rulers, and spirits of the earth and sky were gathered together in order to receive blessings and instructions from the Teacher, the enlightened Lord Tönpa Shenrap Miwoché who had taken human form in order to teach in the human realm. Those in attendance presented an extraordinary array of wondrous offerings to the Glorious Presence. Leading the way, sixteen youthful boys and girls of the god realm played divine instruments such as conches, lutes, drums, and flutes, and they raised majestic flags and banners. The earth shook, flowers bloomed across the land, and wonderful sounds and rainbows came from the sky. At this, the Teacher was delighted and smiled. Then, the indestructible mind hero Tsangpa Tsukpü stood and offered a divine flower to the Teacher. Placing his hands together and bowing, he made this request.
“Teacher, the blazing splendor of your body overwhelms the four kinds of hindrances with its brilliance. The holy melody of your speech clears away the misery of cyclic existence. The enlightened intent of your mind dispels the darkness of ignorance. Your good qualities are like a wish-fulfilling tree, and your spontaneously accomplished activity teaches according to whatever is needed for those to be tamed. I offer homage and praise to you, the enlightened state of the highest Shen and spiritual master!
The continuous rain of nectar that falls as the elixir of quintessential instructions from the ocean of your pure nature of mind thoroughly moistens the rigidity of the mind-streams of the six kinds of sentient beings. And although the sprout of the mind of enlightenment has begun to grow, please ripen it into the fruit of authentic liberation.”
At the center of the divine land of Olmo Lungring is the Nine-leveled Yungdrung Mountain. Olmo Lungring cannot be perceived by ordinary beings but is only accessible through devotion and realization.
The Teacher Explains The Base-of-everything, Ignorance and Wisdom, and Virtue and Wrongdoing
In response to Tsangpa Tsukpü’s request, the Teacher began by addressing each of the individual groups present.
“Listen! Tsangpa Tsukpü and all of you gathered here. This Yungdrung Bön is precious. I will now explain the Bön that determines cause and effect. Listen closely to this! All you mind heroes, listen closely to this! If you do not listen well to this, then even an indestructible mind hero can be confused. Even an indestructible mind hero can misunderstand. Even an indestructible mind hero would then return to cyclic existence.
“Class of human beings, this Yungdrung Bön is precious. Listen closely to this! If you do not listen well to this, then even a human being can be confused. Even a human being can misunderstand. Even a human being would then return to cyclic existence. Listen carefully to this without confusion or laziness and you will attain the result of not returning to cyclic existence!”
Thus, he addressed each of the groups in attendance and urged them to listen carefully to his words. Using the example of a farmer who cultivates a good field by relying upon proper conditions and avoiding improper ones, the Teacher explained the base-of-everything, ignorance and wisdom, and virtue and wrongdoing. In the natural mind of enlightenment, the base-of-everything, both the seed of cyclic existence and ignorance and the seed of nirvana and wisdom arise. The base-of-everything itself is empty and unchanging like space, like a fertile field. It allows anything whatsoever to naturally arise, to naturally remain, and then to naturally dissolve. It itself is a birthless expanse that has the characteristic of being the ceaseless source of everything. Although both positive and negative things appear, the base-of-everything remains unchanged by whatever arises. If one does not realize this true, unchanging nature, there is the ignorance of grasping at whatever phenomena arises. That is the cause for cyclic existence. When the intellect conceptualizes this arising of phenomena, it activates the five afflictive emotions of ignorance which are anger, desire, mental darkness, jealousy and pride. These are the five kinds of ignorance. There are also five kinds of awareness wisdom. When everything that arises from the vast expanse of the base-of-everything naturally liberates, the five kinds of awareness wisdom arise. These are the loving kindness of the wisdom of emptiness, the clarity of mirror-like wisdom, the generosity of discriminating wisdom, the peacefulness of the wisdom of equanimity, and the openness of all-accomplishing wisdom.
Image of The Teacher, the enlightened Lord Tönpa Shenrap from the Ziji
“If sentient beings want to be liberated from the afflictive emotions and want to attain the five wisdoms, they should renounce activities of wrongdoing and nonvirtue and practice the Yungdrung Bön of engaging in activities of virtue. What are they? There are ten kinds of wrongdoing and nonvirtuous activity: killing, taking what is not given, sexual misconduct, idle chatter, harsh words, false speech, divisive speech, hostility or maliciousness, envy, and having wrong views towards virtue.
Because of the influence of hatred, one should abandon the act of killing. Furthermore, encouraging others to kill because of the influence of hatred should be abandoned. And rejoicing in others who kill because of the influence of hatred should be abandoned.”
Thus, in this way, the enlightened Lord Tönpa Shenrap Miwoché went on to enumerate the ten general activities of wrongdoing and nonvirtue that should be abandoned when motivated by any of the five types of ignorance. Additionally, encouraging others to perform these actions or beings joyful about others performing these actions motivated by any of the five types of ignorance should be abandoned.
The General Ten Acts of Wrongdoing and Nonvirtue
Under the influence of anger, desire, mental darkness, jealousy or pride performing the act of killing, encouraging others to kill, or being happy about or rejoicing in the act of killing.
Under the influence of anger, desire, mental darkness, jealousy or pride performing the act of taking what is not given, encouraging others to take what is not given, or being happy about or rejoicing in the act of taking what is not given.
Under the influence of anger, desire, mental darkness, jealousy or pride performing the act of engaging in sexual misconduct, encouraging others to engage in sexual misconduct, or being happy about or rejoicing in sexual misconduct.
Under the influence of anger, desire, mental darkness, jealousy or pride engaging in idle chatter, encouraging others to engage in idle chatter, or being happy about or rejoicing in the act of engaging in idle chatter.
Under the influence of anger, desire, mental darkness, jealousy or pride using harsh words, encouraging others to use harsh words, or being about or rejoicing in the use of harsh words.
Under the influence of anger, desire, mental darkness, jealousy or pride engaging in false speech, encouraging others to engage in false speech, and being happy about or rejoicing in the use of false speech.
Under the influence of anger, desire, mental darkness, jealousy or pride using divisive speech, encouraging others to use divisive speech, or being happy about or rejoicing in the use of divisive speech.
Under the influence of anger, desire, mental darkness, jealousy or pride having a mind that is hostile or malicious, encouraging others to have a mind that is hostile or malicious, or being happy about or rejoicing in others having a mind that is hostile or malicious.
Under the influence of anger, desire, mental darkness, jealousy or pride being envious, encouraging others to be envious, or being happy about or rejoicing in others being envious.
Under the influence of anger, desire, mental darkness, jealousy or pride holding wrong views towards virtue, encouraging others to hold wrong views towards virtue, or being happy about or rejoicing in others holding wrong views towards virtue.
The General Ten Acts of Virtue
In general, the ten acts of virtue are taught as the opposite of each of the ten acts of nonvirtue. These actions are performed from a motivation of helping other sentient beings rather than a motivation of self interest or neutrality in order to be considered acts of virtue. For example, just because a cow does not kill other animals for food, it is not considered an act of virtue because the act of not killing is just its natural behavior and has nothing to do with making a decision to protect life out of concern for other beings. Thus, engaging in virtue from a basis of compassion, as well as doing so in order to fulfill a sacred vow are important factors.
The Teacher elaborated on this while teaching The Way of the Genyen. Tsangpu Tsukpü asked:
“Good Teacher, if sentient beings in cyclic existences want to attain wisdom and therefore renounce the acts of wrongdoing and nonvirtue, what kind of virtuous behavior should they engage in?”
The Teacher replied:
“Tsangpu Tsukpü, it is like this. If sentient beings of cyclic existence who want to attain wisdom have renounced the acts of wrongdoing and nonvirtue, there are ten kinds of virtuous actions that they should perform: benefitting and assisting others, charitable giving, guarding discipline, recitations, peaceful speech with gentle words, speaking the truth, using speech that promotes harmony, having a loving and altruistic mind, having a peacefully divine mind that is not attached to an identity of being virtuous, and not having a distorted view or going astray from a mind of the authentic truth.
If sentient beings practice the ten virtues, they will strive to benefit others with a mind of loving kindness. They will encourage others to benefit sentient beings with a mind of loving kindness. And they will be glad and rejoice when others benefit sentient beings with a mind of loving kindness. They will give charitably with a mind of loving kindness. They will encourage others to give charitably with a mind of loving kindness. And they will be glad and rejoice when others give charitably with a mind of loving kindness.”
In this way, the enlightened Lord Tönpa Shenrap Miwoché explained each of the ten general activities of virtue that should be adopted. They are:
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness engaging in benefit for others, encouraging others to engage in benefitting others, or being glad and rejoicing when others engage in benefitting others.
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness giving charitably, encouraging others to give charitably, or being glad and rejoicing when others give charitably,
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness guarding discipline, encouraging others to guard discipline, or being glad and rejoicing when others guard discipline.
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness engaging in recitations and praise of the words of the enlightened ones, encouraging others to engage in recitations and praise of the words of the enlightened ones, or being glad and rejoicing when others engage in recitations and praise of the words of the enlightened ones.
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness speaking peacefully with gentle words, encouraging others to speak peacefully and use gentle words, or being glad and rejoicing when others speak peacefully and use gentle words.
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness speaking truthfully, encouraging others to speak truthfully, or being glad and rejoicing when others speak truthfully.
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness using speech that promotes harmony, encouraging others to use speech that promotes harmony, or being glad and rejoicing when others use speech that promotes harmony.
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness having a loving and altruistic mind, encouraging others to have a loving and altruistic mind, or being glad and rejoicing when others have a loving and altruistic mind.
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness having a peacefully divine mind of virtue that does not generate attachment, encouraging others to have a peacefully divine mind of virtue that does not generate attachment, or being glad and rejoicing when others have a peacefully divine mind of virtue that does not generate attachment.
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness not having a distorted view or going astray from a mind of the authentic truth, encouraging others to not have a distorted view or go astray from a mind of the authentic truth, and being glad and rejoicing when others do not have a distorted view or going astray from a mind of the authentic truth.
“Tsangpu Tsukpü, why is this so? It is because those who benefit others through the motivation of loving kindness are like a king of medicine that cures illnesses. I will very much receive them with the utmost delight. It is because those who give charitably through the motivation of loving kindness are like rain from the sky that benefits everything and everyone. I will very much receive them with the utmost delight. It is because those who guard their discipline through the motivation of loving kindness are like a crystal sphere of a divine friend untainted by any defects. I will very much receive them with the utmost delight. It is because those who recite mantra and scriptures are like the melodious song of the cuckoo. I will very much receive them with the utmost delight. It is because those who speak with a peaceful and pleasant voice using gentle words are like butter which is the best elixir. I will very much receive them with the utmost delight. It is because those who speak the truth and speak in a way that promotes harmony with words that are constant and unchanging are like a force of good fortune. I will very much receive them with the utmost delight. It is because those who have a mind of altruism are like a mother who loves everyone as though they were her only child. I will very much receive them with the utmost delight. It is because those who have a peaceful and divine mind are like the mythical trinya shara deer. I will very much receive them with the utmost delight. It is because those that have a virtuous mind that does not generate attachment are like a lotus that is unblemished by the mud. I will very much receive them with the utmost delight. It is because those who contemplate the true meaning have the mind-stream and knowledge of a mind hero. I will very much receive them with the utmost delight.
Listen, Tsangpa Tsukpü and everyone gathered here. Listen with your senses focused and without distraction. Throughout my beginning-less lifetimes, I have abandoned the ten nonvirtuous actions and adopted the ten virtuous actions. I have gathered countless accumulations and purified obscurations. Now, I am the glory of migrating beings and have come to be a teacher. All of you gathered here, in order to accomplish the result from the cause, abandon the ten nonvirtuous actions and adopt the ten virtuous actions. Now, I will teach the specifics of The Way of the Genyen. It will be entrusted to Tsangpa Tsukpü who should turn this wheel of Bön.”
Practicing the Ten Perfections
“Cause and effect are like cultivating a field. When seeds are planted first, seedlings come after. By relying upon seedlings, they will grow into flowers that will ripen into a harvest of nutritious food that will nourish sentient beings. Using this example, if faith and devotion are put first, diligence will come after. When faith and devotion are cultivated, diligence is swift. When diligence is applied before, the three kinds of wisdom arise as the result. The practice door of these three wisdoms of listening, reflecting, and then applying the practice is opened. Because these three kinds of wisdom go before, the resultant ten virtues come after. If one practices the ten virtues, one attains liberation. If one practices the ten nonvirtues, one goes to the lower realms. Since the ten virtues are put first, the result is the attainment of the ten perfections. These ten perfections of generosity, moral discipline, patience, diligence, power, concentration, compassion, aspiration, skillful means, and wisdom purify the mindstream. If these ten perfections are practiced, the indestructible ten grounds are sequentially ascended.
Although writing and arithmetic are difficult at the beginning, if you have an enthusiastic assistant, then it is easy. Although it is difficult to generate the four kinds of mind of enlightenment, it is easy if you take compassion as an example. Although it is difficult to practice generosity without bias, it is easy to give freely when motivated by the right circumstances. Although it is difficult to maintain moral discipline without error, it is easy to overcome the difficulty when there is the possibility of punishment. Although it is difficult to cultivate patient endurance, it is easy if you train the mind in illusion. Although it is difficult to generate intense diligence, it is easy if you compare the happiness and suffering of others with yourself. Although it is difficult to remain in meditative equipoise, it is easy to become stable if you continually extend your patience. Although it is difficult to powerfully practice virtue, it is easy to achieve if you broaden your mind. Although compassion and selflessness are difficult to generate, it is easy if one examines one’s own experience and knows the suffering of others to be felt the same. Although aspirations without expectation or doubt are difficult, it is easy if one relies on them impartially. Although supreme skillful means of dedicating merit without mental dullness is difficult, it is easy if it is guided by discipline. Wisdom without confusion is difficult, but if one trains the mindstream in the three wisdoms stated before, it is easily completed.”
The Ten Perfections
Generosity without Bias
Moral Discipline
Patience
Diligence and Zeal
Power
Concentration and Meditative Equipoise
Compassion and Selflessness
Aspiration without Expectation or Doubt
Skillful Means and Dedicating the Merit
Wisdom without Confusion
Buddha Tönpa Shenrap Miwoché holds a chakshing with double yundrungs representing, among other things, the balance of the relative and ultimate truths.
Further Activities of Cyclic Existence to Abandon
“Listen, Tsangpa Tsukpü, listen! The root of cause and effect is this: having turned the mind away from the actions of cyclic existence and cultivated delight in the meaning of liberation, if you single-pointedly practice enlightenment, you leave behind the wrongdoing of the ten nonvirtues. Because the ten nonvirtues are the root of falling into cyclic existence, one should abandon doing them, having them done, or rejoicing in them being done. Because the ten virtues and the ten perfections are the activities which are the cause for progressing towards liberation, it is important to adopt them with great certainty. This is the root of what is to be abandoned and what is to be adopted.”
Lord Tönpa Shenrap Miwoché then elaborated on the activities of cyclic existence that are to be abandoned in addition to the general ten nonvirtuous actions. (These lists vary slightly between texts, disciplines, and commentaries.)
The Five Acts that have an Immediate Result: Committing these acts, requesting someone else to commit these acts, or rejoicing when these acts are committed results in immediately being reborn in a hell realm after death without first experiencing the intermediate state.
Killing One’s Mother
Killing One’s Father
Killing One’s Child
Killing a Saint
Causing Division within the Spiritual Community
The Four Acts that are Closely Related to the Five Acts that have an Immediate Result
Killing an Innocent Religious Practitioner
Killing a Human Being
Intentionally Destroying a Representation of the Body, Speech, or Mind of an Enlightened One
Renouncing One’s Personal Yidam or Denigrating the Words of an Enlightened One
The Four Substantial Acts
Disturbing the Mind of a Holy Saint or Faithful Disciple
Assisting or Working as a Butcher
Interrupting the Virtuous Activities of People of Faith
Corrupting the Vows of Virtue or Other Spiritual Commitments
The Eight Perversions
Causing Fighting or War
Incest
Perverting the Words of the Buddha by Teaching Incorrect Precepts to the Religious Community
Perverting Daily Activities by Intentionally Stirring Up the Five Poisons or Negative Emotions
Creating Frightful or Loud Disturbances on a Mountain
Poisoning Natural Water such as Rivers, Oceans, and Lakes
Changing the Natural Course of Water
Burning Down Forests
The Nine Delusions
The Delusion of Mind that Grasps at Dreams
The Delusion of Mind that Grasps at Illusory Existence
The Delusion of Mind that is Completely Full of Thoughts
The Delusion of Mind that Grasps at Desiring Something or Someone
The Delusion of Mind that Grasps at an Identity
The Delusion of Mind that Distracts the Conceptual Mind through the Senses
The Delusion of Mind that Holds on to Malice Towards Others
The Delusion of Mind that is Deceived by External Appearances
The Delusion of Mind that has Affection for Cyclic Existence
Further Activities to Adopt that are the Actions of Liberation: These actions are the opposite of the negative actions listed above and are known as The Five Great Loving Kindnesses, The Five Reliances, The Four Respects, The Eight Aspirations, and The Nine Certainties.
Golden statue of the modern-day enlightened spiritual master Shardza Tashi Gyaltsen Rinpoche
The 20th century sage and fully ordained monk Shardza Tashi Gyaltsen integrated the practices of sutra, tantra, and dzogchen and attained realization and the body of rainbow light at the time of his passing beyond his physical body. Even with such vast realization, he was known to be very diligent about attending to even the smallest virtue or wrongdoing. He gave the following advice to his disciples.
“When discipline is completely pure, meditative stabilization and wisdom arise one from another. Therefore, this is the method for accomplishing perfect enlightenment. Now, this excellent physical body, which is the supreme support for the attainment of enlightenment, is even more precious than a wish-fulfilling jewel. When you obtain it, you should contemplate how the outer environment and the inner contents change. Guard your commitments and vows as you would your own eyes. Those who keep their commitments and vows undefiled will be able to accomplish whatever they do. Therefore, keeping your vows pure is crucial.
Train in having a good intention towards everyone, whether close or distant. Those who keep their intentions good are like gold and will obtain the fruition of purity. If your intentions are good, the paths and stages will be good. If your intentions are bad, the paths and stages will be bad. Even if you protect your commitments and vows as you would your eyes, if your intentions are bad, what good will it do? Even if you have great achievements, a high position, or great intelligence, if your intentions are bad, it will be like a dog dropping wrapped in silk. If your intentions are bad, it will not help to do retreat practice. If your intentions are bad, what good will it do to practice view and meditation? Therefore, it is crucial to examine the mind’s intentions. Do not compete with others, but generate pure perception.
If you want to be happy for yourself, strive to bring happiness to others. If you want to be great for yourself, tame your own mind. If you want to be high, always remain humble. If you want to benefit others, always strive to be virtuous. It is crucial to keep these points in mind. Do not interrupt your virtuous practices wherever you go.
Do not let your human life be wasted, but generate perseverance and take full advantage of this life of leisure and opportunity. Consider well how things change from moment to moment. What is the point of strength, fame, power and wealth? Do not be far from Bön, but keep your mind focused on it. Wherever you are born in cyclic existence, there is only suffering and no ultimate happiness whatsoever. To indulge in this life’s appearances is the basis of delusion. If you wish to be free from suffering in this life and the next, then be careful to adopt or avoid the smallest of actions which are the basis of either happiness or suffering.
Now, when you have the chance to encounter the Buddha’s teachings, do not be distracted by meaningless activities, but enter the teachings. Generate intense diligence from the depths of your heart, and, leaving behind both great and small affairs of this life, you must stop your mind’s preoccupations for only the present life and enter the path of virtue. If you do not apply yourself to Bön practice while you have time, then when you are on the verge of death, regrets will not help.”
All Translations from Tibetan by Raven Cypress Wood
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The 8th day of the 10th lunar month is the birth anniversary of the intrepid scholar and spiritual master Karu Drupwang Tenzin Rinchen Gyaltsen Dechen Nyingpo, better known as Karu Drupwang Rinpoche. In 2023, this lunar date corresponds with November 20th. Born at sunrise in 1801 C.E. to a wealthy family in Kham, Tibet, his birth was precipitated by miraculous signs and his autobiography recounts that he was urged to take rebirth by a group of deities so that he could benefit beings through his manifestation. Throughout his life, he traveled extensively on lengthy pilgrimages and was a strong advocate for maintaining the authentic history of Yungdrung Bön sacred sites while maintaining a nonsectarian view and having meaningful interactions with a wide range of people from kings to outcastes. Throughout Tibet and Nepal, he became well known for both his intellect and his magical power.
An emanation of the 8th century B.C.E. yogi Lishu Taring, the first of his many visionary encounters occurred at the young age of two years old when he was visited by this sage and given extensive, detailed spiritual instructions. At the age of six, he took monastic ordination and began his studies at the nearby Nor Ling Monastery. He was an excellent student and was highly praised by his teachers for his achievements. However, upon the death of his father when he was thirteen, the family’s wealth, status, and influence quickly began to decline. As such, his position within the monastery also declined and the previous jealousy of his peers turned to outright hostility. After a few years of suffering from insults and ill treatment, he left the monastery in order to undergo a lengthy, solitary retreat. This retreat was interrupted however due to unforeseen circumstances that required him to fulfill his monastic responsibilities at Nor Ling. Again experiencing abuse from his peers, he made the decision to begin a lengthy pilgrimage. This began his lifetime of travel, visionary encounters, and his lasting impact on the the spiritual life and culture of the people of Dolpo and Lubrak in Nepal.
His first pilgrimage brought him to Kongpo Bönri where he had many extraordinary visionary encounters. He continued on to Tashi Menri and Kharna in Central Tibet, as well as many Zhang Zhung sacred sites as he made his way to Western Tibet. During these journeys, he would often discover that a Bönpo sacred site had been subsumed into Buddhist lore and history with no remaining Bönpo relevance. At this, he would fervently go about doing his best to correct the historical and religious record. One of his most well-known compositions is his detailed pilgrimage guide to Mount Tisé [a.k.a Mount Kailash], ACatalogue of Snowy Tisé which was written in 1844 C.E. This is the most detailed pilgrimage guide to this ancient sacred site and details its ancient connection with Yungdrung Bön.
The Southern side of Mount Tisé
He spent a great deal of time in the village of Lubrak and sponsored the construction of a village temple of Yungdrung Phüntsok Ling in 1846 C.E. During this time, he met an impoverished woman and her son. Being a widow, the mother was having great difficulty providing for her child. Moved with compassion and feeling a connection with the young boy, he took him under his care. This boy went on to become one of his main students and the renowned master Drogön Tenzin Nyima.
Karu Drupwang Rinpoche’s other well-known composition is the Mar Ti Duk Nga Rang Drol, Essential Instructions on the Self Liberation of the Five Poisons. He received this dzogchen text as a mind treasure when he was twenty-five years old. During one of his visits to Lubrak, he wrote this text down in order to support the spiritual needs of the community. These teachings continue to be a part of the annual ritual in Lubrak and Karu Drupwang’s original manuscript is still held in the village as one of its great treasures.
“As for mirror-like wisdom, externally, it is the wisdom of not grasping at the self-nature of appearances. Internally, it is the wisdom of not grasping at the self-nature of one’s own identity. Secretly, it is the wisdom of not grasping at one’s own natural mind. Most secretly, it is the wisdom of not grasping at one’s own essential nature.
Every appearance of ignorance and delusion that arises, is in actuality emptiness. This wisdom of knowing emptiness is the wisdom of absolute reality.”
From the Mar Ti Duk Nga Rang Drol, Essential Instructions on the Self Liberation of the Five Poisons
After spending long periods of time throughout Dolpo and Mustang, he made his way to Kathmandu, Nepal. There, he was often at the stupa of Swayambunath begging for alms. At this sacred site, Karu Rinpoche continued to have vivid, visionary encounters. He traveled throughout the Kathmandu valley encountering a variety of people and cultures. However, in 1852 C.E. he returned to Tibet and became a root lama to the esteemed 23rd Menri Trizin Künkhen Nyima Tenzin. During this time, he also became the Khenpo of his former monastery, Nor Ling.
First pages of the Autobiography of Karu Drupwang Tenzin Rinchen
Upon the insistent urging of a disciple, he wrote an autobiography that was completed in 1845 C.E. which can be found in the temple of Samling in Dolpo, Nepal. Although the exact date of his passing beyond this life is not known, it is generally understood to have occurred some time in 1861 C.E.
Chapters within the Mar Ti Duk Nga Rang Drol, Essential Instructions on the Self Liberation of the Five Poisons:
Teachings on the Opportunities and Good Fortunes that are Difficult to Obtain from the Systematic Guidance for the Preliminary Practices of the Essential Guidance on the Self Liberation of the Five Poisons
Systematic Guidance Regarding the Difference Between Virtue and Wrongdoing, and Impermanence
Systematic Guidance on Going for Refuge
Systematic Guidance on Generating a Mind of Enlightenment
Systematic Guidance on Purifying Wrongdoing through Admission of Wrongdoing and Purification
Systematic Guidance on Completing the Accumulations through the Mandala Offering
Systematic Guidance on Receiving Blessings and Self-empowerment through Supplication
Teaching and Advice for Calm Abiding by Focusing on AH
Teaching and Advice for Searching the Mind and Awareness
Teaching and Advice for Introducing and Concentrating on the Mind
Teaching and Advice on the Path of the Six Aggregates
Teaching and Advice for Enhancing Gek Sel Practice
Teaching and Advice for Dark Retreat and Clear Light
Teaching and Advice for the Nourishment through Chulen [Extracting the Essence]
Teaching and Advice on the Six Important Points of Practice
Teaching and Advice for Abiding in the State of the Mind’s Essence
Teaching and Advice for Fully Realizing the Bön Essence
Teaching and Advice regarding the Result which is All-penetrating Wisdom
Teaching and Advice on the Power to Work with Deathless Birth
Teaching and Advice for Attaining Buddhahood with No Physical Aggregates Left Behind
Practice of the Goddess [Jamma]
The Clear Mirror of A Hundred Horoscopes of the Essential Instruction on the Self Liberation of the Five Poisons
A Little Song About the Connection Between the Relative and the Absolute
Abridged Preliminary Practices
Supplication of the Root Lama Drupwang Tenzin Rinchen [Composition of a disciple]
Expiation through Offering to the Lama
A Letter to the Ghosts and Demons that Suppresses Phenomenal Existence with its Majestic Brilliance
Dra Khor at the entrance to the temple of Triten Norbutsé Monastery near Kathmandu, Nepal. Photo credit: Raven Cypress Wood
Within the Yungdrung Bön religious tradition there is a style of poetry that is considered an advanced art and is often used to praise spiritual masters or states of realization. The poetic verse is written in a kind of graph in which each syllable is written within its own geometric space often in contrasting colors that form patterns or images. These syllables then intersect with other lines of poetry or verse. The arrangement of syllables must be made in such a way that they must make sense with each intersecting syllable.
There are easier and more difficult versions of this poetic style. The easier style can be read left to right and top to bottom. The more difficult styles can be read left to right, top to bottom, diagonally, and from bottom to top. This style of poetry is called Künzang Khorlo་or the short form Kün Khor, Wheel of All Goodness. However, it is also often referred to simply as dra khor, a wheel of sound.
The top image of a dra khor in this article hangs in the entrance way of Triten Norbutsé Monastery located near Kathmandu, Nepal. This dra khor praises the founder of Menri Monastery and the realized master who is considered the second buddha, His Holiness Nyammé Sherap Gyaltsen Rinpoché. The well-known “De Chen Gyalpo” prayer in his honor is featured within the yellow, diagonal squares.
“De chen gyal po kün zang gyal wa du,
mi jé zung den sherap ma wé seng,
dzam ling bön gyi tsuk gyen nyam mé pa,
shé rap gyal tsen zhap la sol wa deb.
King of great bliss, embodiment of Küntu Zangpo and Gyalwa Düpa,
You are like the wisdom deity Mawé Sengé,
Never forgetting what you have perceived,
You are the unequaled crown ornament of the Bönpo world.
At the feet of Sherap Gyaltsen, I pray!”
The first line begins with the syllable “de” inside the yellow square located in the top left corner and reads diagonally downward to the center. Moving the Bön way, counter-clockwise, the second line begins with the syllable “mi” inside the yellow square in the bottom left corner and reads diagonally upward to the center. The third line begins with the syllable “dzam” inside the yellow square in the bottom right corner and reads diagonally upward to the center. The fourth and final line begins with the syllable “shé” inside the yellow square in the top right corner and reads diagonally downward to the center.
When the top line is read straight across, the first syllable “de” in the top left corner now becomes part of the word “dewar” “blissfully” and the line praises the realization of Nyammé Sherap Gyaltsen Rinpoché.
“You are the very essence of the three bodies of those who have blissfully gone; with unobscured, exalted knowledge, you embody the entirety of Bön.”
To begin a dra khor, the number of boxes needed is determined by the number of syllables in the poem. Once a design is determined and the boxes are drawn, a single syllable is drawn inside each box. Each dra khor can contain either a single poem or multiple poems or verse relating to a single subject or theme. These dra khor are often placed in the entrances of temples as they are considered to be objects of auspiciousness and blessing.
Examples of dra khor from the collected works of Mawang Kunga Rangdrol Rinpoche.
Beginning with the first establishment of a Yungdrung Bön dialectic school in exile in 1978 at Tashi Menri Ling, His Eminence Yongdzin Tenzin Namdak Rinpoché reformed the curriculum to include subjects originally taught in the renowned dialectic school of Yeru Wensaka and to also include subjects that were previously taught individually rather than as an organized part of the studies. In this way, he aimed to preserve traditional knowledge that was in danger of being lost. One of the subjects added to the mandatory curriculum was poetry. The current dialectic school teaches poetry according to three aspects: 1) style and meaning, 2) rhyming and meter and 3) symbolic meaning.
The complete Dra Khor inside the temple of Triten Norbutsé Monastery near Kathmandu, Nepal. Photo credit: Raven Cypress Wood
Azyl, a horse that was designated for slaughter, wearing the symbol of his protection in his mane after Geshe Gyatso performed the Tsé Thar ritual dedicated for the long life of H.E. Menri Pönlop Thrinley Nyima Rinpoché. Photo credit: Drenpa Namkha Foundation
In both the Yungdrung Bön and the Buddhist religious traditions, the ritual known as “Life Release” is widely practiced. In Tibetan, the short name is “Tsé Thar” which means “to save or free life.” The full name of the ritual is “Tsé Thar Tang Tap, The Skillful Method of Saving the Life of Beings and Setting Them Free.” Animals that are destined to be slaughtered for food or slaughtered for other purposes are rescued and then set free to live out the full length of their natural lifespan. A sponsor purchases the animals, has the appropriate rituals performed, and then releases the animals back into their natural environment. In the Himalayas, this practice is commonly performed for domestic herding animals or for fish. Herding animals are marked with a special tag or sign that indicates their protected status.
H.H. 34th Menri Trizin, Latri Kenpo Nyima Dakpa Rinpoché, and Khenpo Nyima Künchap Rinpoché performing the Tsé Thar ritual for a fish release. Photo credit: Angel R. Torres
The human lifespan can be weakened or cut unnaturally short due to the seeds of our negative karma meeting with secondary conditions and resulting in accidents, ill health and disease. In the same way, the seeds of our positive karma meeting with secondary conditions such as participating in the life release ritual brings results such as restoring our natural lifespan and removing obstacles that could cause accidents, illness or disease.
The Tsé Thar ritual is specifically used to restore and protect the lifespan. Traditionally, it is performed during astrologically indicated obstacle years and when someone is seriously ill in order to reverse any negative circumstances contributing to the illness, and it is performed in order to protect and extend the longevity of loved ones, spiritual teachers, etc.
In this way, the life release ritual not only benefits the animals that are rescued, it also benefits the sponsors, those performing the ritual, and those for whom the ritual is dedicated. Additionally, the ritual is a practice of the two accumulations of merit and wisdom, it develops our compassion and loving kindness, and it develops generosity and purifies greed through the act of giving safety and protection.
Azyl at his sanctuary. Photo credit: Drenpa Namkha Foundation
In 2018, a group of H.E. Menri Pönlop Thrinley Nyima Rinpoché’s students raised funds in order to rescue Azyl, a beautiful older horse that was destined to be slaughtered. He was moved to an animal sanctuary, the Tsé Thar ritual was performed and Azyl was given a symbolic badge of protection. Later, the Tsé Thar ritual was performed for all of the other animals living at the sanctuary.
“Through the blessings of saving the lives of these beings and setting them free, may the lifespan be undiminished! May the lifespan be long! May joy and happiness be accumulated! May power and riches spread and flourish! You, animals whose lives have been saved, having attained a precious human body in the future, may you have the good fortune to practice the Yungdrung Bön!”
— Extract from The Skillful Method of Saving the Life of Beings and Setting Them Free
The Tsé Thar ritual begins with the preliminary practices of cleansing with water and smoke, setting a boundary, going for refuge, generating compassion and the intention of enlightenment, and the admission of wrongdoing and purification. The main part of the Tsé Thar ritual begins with specific mantras to generate the power of longevity and then a blessing and consecration. After that, the animals receive the empowerment of the sacred syllable ‘AH.’ In conclusion, prayers of aspiration, good fortune, and dedication are recited. To indicate that the animals are forever protected, a sacred badge containing the mantric syllables of the wisdom deity is affixed to the animals. In this way, animals destined for slaughter are forever protected and allowed to live out their natural lifespan while also having received sacred blessings and a connection to the teachings so that their future rebirth with be positive and they will have the opportunity to engage in spiritual practice.
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