Category Archives: Tibetan Lamas

Welcoming and Installing the Sacred Remains of the Spiritual Master

His Holiness the 34th Menri Trizen, His Eminence Menri Pönlop, Khenpo Ronpoche and others escort the sacred Ku dung to be installed at Triten Norbutse Monastery

On the evening of June 20, 2025 with wondrous signs in the environment, the lord of refuge His Eminence Yongdzin Tendzin Namdak Rinpoche passed from his state of tukdam and left his sacred physical remains. On June 21, 2025, accompanied by His Holiness the 34th Menri Trizen, His Eminence Menri Pönlop Rinpoche, Khenpo Tenpe Yungdrung Rinpoche, and other khenpos, geshes, and an ocean of faithful disciples, the sacred remains were escorted to Triten Norbutsé Monastery.

The road was lined with faithful followers, and the path to the monastery was ornamented with auspicious symbols drawn with golden flowers. There were victory banners flowing, sweet-smelling incense, and the sacred sound of drums, cymbals, and chanting filled the air.

The precious remains were installed at the monastery with auspicious signs. The monastic community presented the five offerings and repeatedly made fervent prayers of praise and aspirations. The times for visiting and viewing the sacred remains by the faithful will soon be announced.

A video of the sacred procession can be viewed at this link: https://www.facebook.com/watch/?v=1258612932653054

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When the Lama Passes Beyond: A Brief Explanation

On the 16th day of the sacred Saga Dawa month in the Tibetan Wood Snake year, June 12, 2025, at 7:45 AM, His Eminence Menri Yongdzin Lopon Tenzin Namdak Rinpoche, master of the three lineages and spiritual elder of the Yungdrung Bön religious tradition, passed beyond this life and entered into a state of deep meditation, tukdam, at his lama residence at Triten Norbutse Monastery. In general, tukdam refers to a state of meditative stability attained by meditation masters that continues after the external breath of their physical body has ceased but the internal breath, or winds, remain.  Therefore, the subtle channels through which these winds move remain stable. The area of the body containing the heart chakra remains warm to the touch.  The skin remains soft, and the face retains a glow of vitality.  Often, the master is sitting in meditation posture, but can also be in the yogic posture of the “sleeping lion” lying upon the right side of the body, knees together and slightly bent with the right hand under the head and the left arm resting upon the body.  During this time, great care is taken to not disturb the body or interrupt the state of mediation.  Great blessings can be received by connecting with the master during this important time.

After an indeterminate number of days, the internal winds cease, the channels collapse, the physical body slumps, and the warmth dissipates from the heart center. At that time, chants related to the cleansing of the sacred body are recited while the physical remains are ritually bathed with water mixed with special herbs.  Sacred seed syllables are then written on the body and the body is wrapped in a pure white cloth. Disciples who connect with the lama during this time either by being near the sacred remains or at a distance, can receive great blessings.

Tsok offerings

Because the master has attained a state of enlightened realization, the prayers and rituals that are offered during this time are different than that for an ordinary being.  Rather than offering prayers to support their experience of death, disciples focus upon practices to honor the teachings of the master.  These prayers and practices include performing acts of virtue to benefit all beings, reciting aspirational prayers such as Tséwang’s Precious Mala of Beneficial Aspiration Prayers, the Tséwang Monlam, and practicing guru yoga in a pure and fervent way. The English language translation of Tséwang’s Precious Mala of Beneficial Aspiration Prayers has been made publicly available for personal use by and can be downloaded at this link: https://drive.google.com/file/d/1d1LOlW-w3zlTV1HRbedK625IEcwwImPI/view?usp=share_link. Additionally, the monastic community offers many tsok, or sacred feast offerings. At the time of cremation, an elaborate fire ritual called Kün Rik is performed during which a wide variety of offerings are presented to the entire cycle of deities. In honor of the great kindness and generosity of His Eminence Yongdzin Tenzin Namdak Rinpoche throughout his life, who shared his guidance and teachings with countless sentient beings in order for them to escape the misery of cyclic existence, the English language translation of Prayers to the Lama is being made publicly available for the personal use of the worldwide Yungdrung Bön family. The prayer can be downloaded at this link: https://drive.google.com/file/d/1H0npefK4YasUAiDGTM3tLgwwbyNPypmc/view?usp=share_link

Although the master has attained the ultimate state of realization and therefore does not experience the 49 days of transiting the bardo, the 49 day period is still observed as a time to continue with aspirational and devotional prayers, renewal of vows especially those received from the master, fervent guru yoga, and acts of virtue in order to honor the teachings and spiritual guidance of the master.

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

How marvelous! Teacher of the three trainings and protector of migrating beings, you are an emanation of the omniscient Nyiwang who perfects enlightened intention with dynamic energy. Having the total perfection of the abiding nature of sutra and trantra, you hold and protect the teachings through your completely pure enlightened activities. To Yongdzin Mawé Wangpo I supplicate! (Written by the supreme Lord of Refuge, the 33rd Menri Trizen Rinpoche on the 8th lunar day of the 3rd lunar month.)

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91st Anniversary of the Parinirvana of Shardza Tashi Gyaltsen Rinpoche

Shardza Tashi Gyaltsen Rinpoche

The 13th lunar day of the 4th lunar month is the anniversary of the parinirvana and the attainment of the rainbow body of Shardza Tashi Gyaltsen Rinpoche. In 2025, this date coincides with June 9th. Shardza Rinpoche was a Yungdrung Bön monk, teacher, scholar, and realized practitioner of the modern age. Born in 1859 in Kham, Tibet, at the age of nine an esteemed lama told his parents that he should become a monk. Being their only son, the parents refused. Shardza soon became quite ill. Seeing that their son was not recovering, the parents agreed to allow him to take ordination. At this, Shardza quickly recovered. He was the attendant for his root lama, Tenzin Wangyal, for many years. At the age of eighteen, he took the full vows of a Yungdrung Bön monk from the abbot of Yungdrung Ling Monastery.

Shardza Tashi Gyaltsen Rinpoche depicted as a yogi with long hair and a white robe

Throughout his life, Shardza Rinpoche was known for a disciplined adherence to every vow that he had taken throughout his life. Although his view and practice were vast and high, he maintained diligence in performing virtue and avoiding the smallest non-virtue. He continually performed the preliminary practices and recited many millions of mantra, especially the SA LÉ Ö mantra. He composed many concise practices for purifying negativity and accumulating merit and wisdom, such as his Aspiration Prayer of Giving and Receiving. (For the publicly available English translation, go to the Publications page of this website. For a brief explanation of the prayer, see previous article: https://ravencypresswood.com/2020/01/31/an-aspiration-prayer-of-giving-and-receiving-gift-translation/ )

“For those with a great deal of negative actions in this lifetime, having requested a remedy because they will certainly ripen during future lifetimes, the remedy of performing virtue is very powerful. Having ripened negative actions, the mere exhaustion of that karma (through pain and/or illness), enlightenment is certain. Therefore, this pain and illness of yours is very amazing when it is voluntarily accepted!

Even now, whenever more pain or illness arises, continuing to persevere with your religious practices, venerations, and acts of pure virtue would be incredibly amazing!

When you imagine that there will be no unhappiness in the future (due to this negative karma being exhausted), supremely praise the emptiness of that particular pain or illness.

Be inspired by the power of this antidote, even when what you don’t want arises.

Take the suffering and misery of others onto yourself by adopting others’ happiness and suffering through the practice of giving and receiving.” 

Shardza Rinpoche’s advice to the female practitioner Khandro Wangi Dronma. 
Hair and nails of Shardza Tashi Gyaltsen that were recovered after his attainment of the rainbow body
Hair and nails of Shardza Tashi Gyaltsen Rinpoche that were recovered after his attainment of the rainbow body

He taught a multitude of disciples, organized the reconstruction of temples, went on pilgrimages, and spent a great deal of time in isolated retreat. A prolific writer, he wrote at length on subjects such as Bön history, instructions for the practice of Tibetan yoga, preliminary practices for Dzogchen, condensed summaries of each of the None Ways of Bön, and detailed instructions for the advanced practice of inner heat, known as Tummo. When Shardza Rinpoche was 75 years old, his disciples noticed that his behavior changed. He seemed more casual and became delighted when playing with children. He was seen doing miraculous things such as walking without his feet touching the ground or setting his bowl down in space.

In 1934 at the age of 76 during an offering ceremony, 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. After three days, the ground shook. By the 4th day, rainbow-colored mist was seen coming through the seams of the tent. On that 4th day, Shardza’s disciple Tsultrim Wangchuk, afraid that his lama’s body would completely disappear and leave nothing as an object of veneration and inspiration, 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. The area around his heart was still warm but most of the nails of the hands and feet had fallen onto the seat below. For the next forty-nine days, a multitude of disciples came to pay their respect and receive blessings. After that, the precious remains were placed into a reliquary chorten. From time to time, many people have reported seeing clear or rainbow-colored light emanating from this reliquary chorten.

Shardza Tashi Gyaltsen’s reliquary chorten at his retreat center in Amdo, Tibet

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669th Birth Anniversary of the Second Buddha, H.H. the 1st Menri Trizin Nyammé Sherap Gyaltsen

Nyamme Sherap Gyaltsen Rinpoche

The 5th day of the 1st lunar month is the birth celebration of His Holiness the 1st Menri Trizin Nyammé Sherap Gyaltsen Rinpoché who is known as the second buddha in the Yungdrung Bön religious tradition. In 2025, this date coincides with March 4th on the Western calendar. His Holiness Nyammé Sherap Gyaltsen Rinpoché was a reincarnation of Yikyi Khye’u Chung, one of Buddha Tönpa Shenrap Miwoche’s sons. He reunited the three transmission lineages of sutra, tantra and dzogchen that had become widely dispersed, and he founded one of the largest Yungdrung Bön monasteries in Tibet, Tashi Menri Ling.

Born in 1356 C.E. in the region of Gyalrong into the esteemed Dru lineage, as a child, he could recite mantra and read scripture without having studied. At the age of ten, he decided to become a monk. In 1387 C.E. at the age of 31, he entered the prestigious Yeru Wensaka monastery and eventually became its abbot. While he was traveling in Eastern Tibet, Yeru Wensaka was destroyed by flooding and mudslides. Upon returning, he searched the ruins of the monastery for any salvageable artifacts. With these precious objects, he established Tashi Menri Monastery on higher ground within the same valley. It was 1405 C.E. and he was 50 years old.

Cloak belonging to the precious lord Nyammé Sherap Gyaltsen Rinpoche. Photo credit: Unknown

In 1415 C.E. at the age of 60, he left the shell of his physical body. His body levitated high into the air, but due to the fervent prayers of his disciples, the body returned to the earth. During the cremation, rainbows appeared and a large bird circled three times around the cremation area before disappearing into the West.

Today,  Bönpos will spend the day with their eyes looking skyward. If they are lucky enough to be visited by a vulture on this day, it is said to be an auspicious sign of having directly received the blessings of the one known as the Second Buddha, the Unequaled One, His Holiness Nyammé Sherap Gyaltsen Rinpoché.

Among his numerous writings, is the commonly recited Eight-branched Aspiration Prayer, Mönlam Yenlak Gyepa. When offering aspiration prayers, we imagine that every sentient being is offering the prayers in unison with us. This limitless group of beings includes humans, nonhumans, unseen spirits, and those we consider “enemies.” All sound is perceived as the sound of the prayer being recited and the vastness of space is imagined as filled with buddhas and bodhisattvas that are delighted by the virtuous activity that spontaneously activates their immeasurable compassion. By offering the prayers in this way, and then dedicating the merit of the practice for the welfare of all sentient beings, the power of the practice is inconceivable and the benefit is sealed and can never be destroyed. 

The English language translation of the Eight-branched Aspiration Prayer, Mönlam Yenlak Gyepa is publicly available for personal use and can be downloaded from the Publications page of this website. Click on the Publications tab above and then scroll down to the download link.

The Writings of His Holiness Nyammé Sherap Gyaltsen Rinpoche*

Cycle of Supplication and Aspiration Prayers

  • Praise of the Four Supreme Places of Refuge
  • Offering and Praise to Mawé Sengé
  • Supplication Prayer to the Mawé Sengé Lineage
  • Praise of Venerable Essence of [the] Dru [Family Lineage]
  • Eight Characteristics of Tséwang’s Eight Sacred Places
  • Stages of Chanted Supplications
  • Eight-branched Aspiration Prayer, A Ladder to Freedom
  • Homage to the Charactristics of the Aural Transmission Shenraps
  • The Gift of the Physical Body
  • Condensed Peaceful Chö of Gifting the Body
  • Command for the Gods and Demons                            

Cycle of Fumigation and Fulfillment

  • Stages of Preliminary Practices for a Completely Pure Fumigation Offering
  • A Small Collection Regarding the Medicine Deity Generation Stage
  • Supplication and Requesting Consideration from the Marvelous Ones
  • Invocation of the Practice Lineage
  • Special Fulfillment
  • A Completely Pure River of Requesting Consideration and Supplication
  • Burnt Offerings of the Treasury of Precious Terma
  • General Fulfillment from a Bundle of Precious Terma
  • A Precious Mala of Fumigation Offerings
  • Fumigation Offering to the Powerful Ones
  • Fumigation Offering to Sigyal
  • Fumigation Offering to Black Mule Sigyal from the Precious Terma
  • Sigyal’s Manifested Realization
  • Sigyal’s Threadcross Practice
  • A Brief Paper on Sigyal’s Threadcross
  • A Brief Paper on Black Mule Sigyal’s Feast Offering
  • Short Fulfillment Practice of Black Mule Sigyal
  • Practice of the Black Net Threadcross
  • The Shining Lamp of Realization of the Red and Black Threadcross
  • Commandments for the Avowed Guardians of the Teachings
  • Important Points regarding the Fulfillment of Midü Jampa
  • Fumigation Offering to Midü
  • Offering and Fulfillment to Drak Tsen
  • Fumigation Offering to Drak Tsen
  • Invocation of Nyipangsé
  • Command for Nyipangsé
  • Command for the Queen of the Drala
  • Gyalpo Sheltrap Torma Offering and Fulfillment
  • A Brief Invocation of Sheltrap
  • Praise in Appreciation of the Fumigation Offering
  • Supplement to the Fumigation Offering
  • Generation Stage for the Fulfillment Torma
Celebration of Nyammé Sherap Gyaltsen Rinpoche. Photo credit: Unknown

Cycle of Supplementary Texts for the Practices of Accomplishment

  • Destroying the Door to Negative Rebirths
  • Realization of the Completely Pure Lotus of the Vast Expanse
  • Mantric Accomplishment of Shenrap Nampar Gyalwa
  • Fire Offerings of Nampar Gyalwa
  • Realization of the Yungdrung Sutra of the Vast Expanse
  • Going for Refuge according to the Vast Expanse
  • Practice of Künzang’s Luminous AH
  • Stages of Meditative Stabilization
  • Text for Künzang’s Luminous AH
  • Stages of Realization for Walsé
  • Accomplishing the Essential Through the Realization of Walsé
  • Purification and Increase of Torma
  • Accomplishment of Sending Out and Gathering Back with Mantra Accumulation
  • Practice of the Secret Mantra Lineage
  • Realization of Black Garuda Walsé
  • Clarifying the Realization of Black Garuda Walsé
  • Expanding the Realization of the Amazing Trowo 
  • Secret Quintessential Instructions for the General Practice of the Amazing Trowo
  • Invitation, Homage, and Confession of Wrongdoing for the Reversal Practice of the Great Red Trowo
  • Inviting the Wisdom Zema
  • Aspiration Prayer for Threadcross Practice
  • A Lamp that Clarifies the Meditative Focus of Secret, Greatly Wrathful Gekhö
  • Supplication to the Gekhö Lineage
  • Complete Supplication, A Rainshower of Blessings
  • Practice of the Secret Wrathful Lineage
  • The Irreversible Mantra of Gekhö, A Golden Razor
  • Supplement to Presenting Offerings to the Gekhö Deities
  • Realization of Walpur, Ornaments of Fire
  • Fulfillment of the Walpur Lineage
  • Outline for the Empowerment and Teachings of Walpur, A Rainshower of Blessings
  • Empowerment and Teachings of Walpur, A Rainshower of Blessings
  • Realization of Tséwang Tartuk
  • Accomplishment of Tséwang Tartuk
  • Fire Offerings to Tséwang
  • Introduction for Empowerments
  • Musical Notations for Festivals

Cycle of Science

  • Tikles and Channels of Relics and the Physical Body of Those Gone to Bliss
  • Clarification regarding the characteristics of colored powders, A Magical Mirror

Cycle of Authoritative Commentaries

  • Analyzing the Characteristics of The Magical Lamp Text
  • Analyzing the Characteristics of The Magical Lamp Autocommentary
  • Clarification of the Limits of All Knowable Things
  • Commentary Regarding the Sutric and Tantric Explanations of the Stages of the Vehicles
  • Text of the Grounds and the Paths
  • Autocommentary of Text of the grounds and the paths
  • A Clear Lamp for the Path of Liberation
  • Commentary Regarding the Clear Explanation of the Abridged Kham Gyé
  • Commentary Regarding the Two Truths in the Middle Way, A Magical Lamp
  • A Commentary of Clear Advice Regarding Monastic Discipline
  • Commentary of Condensed Discipline
  • Renewing Monastic Discipline
  • Commentary Regarding Cosmology
  • Clarifying Secret Points
  • Detailed Analysis of the Secret Vows
  • Hidden Commentary on the Mind of Enlightenment, Mandala of the Sun

* Although this list is extensive, it is not the complete list of compositions

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Celebrating the 100th Anniversary of the Birth of His Eminence Menri Yongdzin Lopön Tenzin Namdak Rinpoche

On February 6, 2025 in Kathmandu, Nepal within the new meditation temple at Palden Triten Norbutsé Monastery, the Yungdrung Bön community will gather and rejoice in the 100th birthday of His Eminence Yongdzin Lopön Tenzin Namdak Rinpoche. Once His Eminence has entered the mediation hall and taken his seat upon the grand throne, many mandala offerings of glorious things will be offered and prayers for his long life will be chanted.

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

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

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

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

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

A Bön Song for Welcoming One Hundred Years

You are a Shen whose speech is the great essence of the hundred thousand treasuries of sutra and tantra. Great protector of the teachings of the 84,000 Doors of Bön, during this present time you have greater kindness than a thousand enlightened ones. We rejoice that you have reached the age of one hundred!

The expressions of your realization and your hundreds of acts are solid pillars of the three trainings. Your utterly fulfilling knowledge of the three aspects turns the thousand-spoked wheel of Bön. Unequaled holder of the golden throne, because of a multitude of requests, You subsequently composed thirteen volumes of your collected works.

Embodiment of Drenpa, Master Subduer during the 500 years of decline, you have held, protected, and increased the essence of the Bön teachings during the one hundred years of your long life. Having the completely pure three vows of the hundred-petaled, saffron robe, may your lotus feet remain stable for hundreds of eons!

(Thus, this great celebration marks the 100th anniversary of the birth of the principal teacher of the Leader of Menri, the divine Lord of Refuge, Lopön Mawé Wangpo Tenzin Nadak, the supremely glorious master. As the fortunate Bön community of former students of The Bön Children’s Welfare Center of Topgyal Sarpa at Pal Shenten Menri Ling and others who are continually protected by your wisdom and kindness, offer these auspicious wishes. Mutsuk Marro!)

Newly finished statue of His Eminence Menri Yongdzin Lopön Tenzin Namdak Rinpoche

Offerings to the Lama

How Marvelous!

Within a completely pure and unchanging miraculous realm is the spiritual master, the essence of the Enlightened Ones of the three times. In order for the migrating beings of the six destinies to cross the ocean of cyclic existence, please remain seated upon the jeweled throne, upon faultless cushions of a radiant lotus, sun, and moon within the unsurpassed palace of the immeasurable three places! AH OM HUNG CHI PAR RAYNA TA TSEN RA YO DZA

Prostrations

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

Admission of Wrongdoing and Purification

In the presence of my principal lama who is chief among the supreme objects of refuge, I admit my actions of wrongdoing and non-virtue that I have committed from the beginning until this very day. I admit corrupting the three vows and defiling the promises that I’ve made. I admit my pretension even though I do not understand the nature of mind. Please bestow complete purification and the supreme attainment! AH OM HUNG CHI PAR RAYNA KO PUNG AKSHO TRI TSE U DUK SHA YA NI SOHA

Mandala Offering

How marvelous! To the great, unmatched lama possessing characteristics, I present unequaled external, internal, and secret offerings. Externally, I offer a variety of nice things of the environment and its inhabitants. Furthermore, I offer my own body and its vitality as an ornament. I present these offerings with non-attachment. 

Internally, I offer the arising of my mental and physical aggregates. I offer my accumulated realization that whatever arises as subject and object is illusory. Furthermore, I present these offerings within the vast space of self-liberation.

Secretly, I offer the natural radiance of my unborn mind, which is unceasing and understands whatever arises as enlightened manifestation and wisdom. Furthermore, I present these offerings within a completely vast and all-pervasive space. AH OM HUNG CHI PAR RAYNA ZUR NAM DÉ SHO HA RA TIM TIM YÉ SOHA

The Five Offerings

How Marvelous! Free from extremes and unchanging is the container of the mind. Free from elaborations, I establish the wick of great self-liberation. I fill the lamp of authentic, completely pervasive great bliss. To the One who has characteristics, I present this butter lamp to look upon with the eye.

This unmoving and naturally clear incense burner is filled with the non-grasping, radiantly clear light of pure incense. The fresh and continuous smoke permeates everywhere. I present this incense to the Protector of beings.

This unfabricated and self-clear water offering bowl is filled with unobstructed, playful self-arising offering water. Having added various ornaments of non-attachment such as nectar and medicine, I present this offering water for the enjoyment of the Dimension of great kindness. 

The primordial Buddha of the conch shell of the mind is filled with manifested experience and realization like an utpal flower. Radiating the wonderful light of spontaneously benefitting others, I present this flower of enlightened activity to the Heart of great kindness. AH OM HUNG NÉ TING SHIM PÖ DANG RA BONG NGÉ NÉ RA ZUR NAM DÉ SHO HA RA TIM TIM SOHA

Praise of the Enlightened State

How marvelous! At the crown of my head, the changeless palace of great bliss, abides the state of Künzang, completely equipoised and free from extremes. I pray to the dimension of the Bön lamas, please hold the migrating beings of the six realms in your compassion and loosen the mind-stream!

At the neck, the space of the palace of Ogmin, are the peaceful and wrathful deities who have the major and minor characteristics. I pray to the dimension of lamas of the Dzok ku, please hold the migrating beings of the six destinies in your compassion and loosen our mind-stream!

At the center of the heart, is the realm of the manifested subduer of migrating beings, the One who teaches whatever is needed and performs a variety of enlightened activity. I pray to the dimension of manifested Lamas, please hold the migrating beings of the six destinies in your compassion and loosen our mind-stream!

To the collective of all the victorious Lamas who has the endowments of leisure and fortune, who teaches the entire collection of scripture with completely pure speech, who has the extensive wisdom of knowledge and kindness, and a mind free from elaboration, who protects migrating beings like their own children with their exalted qualities that come forth, who has spontaneous enlightened activity as limitless as the sky; I pray to the unrivalled Lama, please hold the migrating beings of the six destinies in your compassion and loosen our mind-stream!

I pray to the One who is unrivaled and who has perfected the Three Bodies, please hold the migrating beings of the six destinies in your compassion and loosen our mind-stream! I pray to the One whose speech is the ornament of the world, please hold the migrating beings of the six destinies in your compassion and loosen our mind-stream! I pray to the One who blazes like the incomparable udum flower, please hold the migrating beings of the six destinies in your compassion and loosen our mind-stream! I pray to the One who is free of defilements and has the two kinds of knowledge, please hold the migrating beings of the six destinies in your compassion and loosen our mind-stream!

Receiving the Accomplishments

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

Aspiration Prayer

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

༄༅། །ཨེ་མ་ཧོ།      རྣམ་དག་འགྱུར་མེད་སྤྲུལ་པའི་ཞིང་ཁམས་ནས། དུས་གསུམ་སངས་རྒྱས་ངོ་བོ་བླ་མ་རྗེ། འགྲོ་དྲུག་འཁོར་བའི་ཆུ་ལས་བསྒྲལ་བའི་ཕིར།       བླ་མེད་ཕོ་བྲང་གཞལ་ཡས་གནས་གསུམ་དུ།   སྐྱོན་བྲལ་པདྨ་གསལ་འཚེར་ཉི་ཟླའི་གདན།  གཅན་ལྔ་རིན་ཆེན་ཁྲི་ལ་བཞུགས་སུ་གསོལ།།    ཨ་ཨཱོྃ་ཧཱུྃ༔   ཅི་པར་རདྣ་ཐ་ཚན་ར་ཡོ་ཛ༔

ཕྱག་ནི།  

ཨེ་མ་ཧོ།   རྒྱལ་བ་ཀུན་འདུས་དཔོན་གསས་བླ་མ་ལ།   སྒྲུབ་གཤེན་གཙོར་བྱས་མཁའ་མཉམ་སེམས་ཅན་གྱིས། ལུས་ཕྱག་ཡན་ལག་ལྔ་ལྡན་ཕྱག་འཚལ་ལོ།།     ངག་ཕྱག་སྤྲོ་དགའི་དབྱངས་ཀྱིས་ཕྱག་འཚལ་ལོ།།      ཡིད་ཕྱག་རྩེ་གཅིག་མོས་འདུན་ཕྱག་འཚལ་ལོ།།          སྒོ་གསུམ་ལས་ངན་སྡིག་སྒྲིབ་བྱང་གྱུར་ཅིག ཨ་ཨཱོྃ་ཧཱུྃ༔     ཅི་པར་རདྣ་རྐོ་ཕུང་ཨཀྴོ་ཁྲི་ཙེ་གུ་དུན་ཧྲུན།   

བཤགས་པ།               

ཨེ་མ་ཧོ།   ཡུལ་མཆོག་གཙོ་བོ་བླ་མའི་སྤྱན་སྔར་རུ།     བདག་ནི་ཐོག་མར་འཁྲུལ་ནས་ད་ལྟའི་བར། སྡིག་བཅུ་ལས་སོགས་མི་དགེ་གྱུར་ཚད་བཤགས།  སྡོམ་གསུམ་འགལ་སྲིད་ཁས་བླང་ཉམས་པ་བཤགས། སེམས་ཉིད་མ་རྟོགས་གཟུ་ལུམ་གྱུར་ཚད་བཤགས།    བྱང་དག་ཚངས་པ་མཆོག་གི་དངོས་གྲུབ་སྩོལ།། ཨ་ཨཱོྃ་ཧཱུྃ༔      ཅི་པར་རདྣ་རྐོ་ཕུང་ཨཀྴོ་ཁྲི་ཙེ་ཨུ་དུག་གཤའ་ཡ་ནི་སྭཱཧཱ།

མནྡལ་ནི།

ཨེ་མ་ཧོ།  མཚན་ལྡན་བླ་མ་མཉམ་མེད་ཆེན་པ་ལ།     བླ་མེད་མཆོད་པ་ཕྱི་ནང་གསང་གསུམ་འབུལ། ཕྱི་རུ་སྣོད་བཅུད་འདོད་ཡོན་ཇི་སྙེད་པ།   དེ་ཡང་རང་གི་ལུས་སྲོག་རྒྱན་ལ་སོགས།     དེ་ཡང་ཆགས་མེད་བློ་ཡིས་ལིང་གིས་འབུལ།      ནང་དུ་རང་གི་འབྱུང་དུག་ཕུང་པོ་ལ།     རྟོགས་ཚོགས་གཟུང་འཛིན་འཁྲུལ་པ་ཅི་ཤར་ཡང་།      དེ་ཡང་རང་གྲོལ་ཀློང་དུ་ཁྲོལ་གྱིས་འབུལ།    སྐྱེ་མེད་སྙིང་པོ་སེམས་ཀྱི་རང་མདངས་ལ།  འགག་མེད་སྐུ་དང་ཡེ་ཤེས་ཅི་ཤར་ཡང་།   དེ་ཡང་ཁྱབ་བདལ་ཀློང་དུ་ཕྱམ་གྱིས་འབུལ།།  ཨ་ཨཱོྃ་ཧཱུྃ༔      ཅི་པར་རདྣ་ཟུར་ནམ་དེ་ཤོ་ཧ་ར་ཐིམ་ཐིམ་ཡེ་སྭཱཧཱ།

རྣམ་ལྔ་ནི།         

ཨེ་མ་ཧོ།  མཐའ་བྲལ་འགྱུར་མེད་སེམས་ཀྱི་རྐོང་བུ་རུ།    སྤྲོས་བྲལ་རང་གྲོལ་ཆེན་པོའི་སྡོང་བུ་བཙུགས། ཁྱབ་བདལ་བདེ་ཆེན་གཉུག་མའི་སྒྲོན་མེ་བལྟམས།     མཚན་ལྡན་སྤྱན་ལ་ལྟ་བའི་ཞུག་མར་འབུལ།། གཡོ་མེད་རང་གསལ་ཆེན་པོའི་སྤོས་ཕོར་དུ།      འཛིན་མེད་རང་མདངས་འོད་གསལ་སྤོས་དཀར་བླུགས། སོ་མ་རང་ལྷུག་རྒྱུན་གྱི་དུད་པ་འཐུལ།         འགྲོ་མགོན་ཤང་ལ་བསྣོམ་པའི་སྤོས་མཆོད་འབུལ།།        མ་བཅོས་རང་གསལ་ལྷུག་པའི་ཏིང་ཕོར་དུ།     མ་འགག་རོལ་པ་རང་ཤར་ཡོན་ཆབབ་བླུགས།     སྣ་ཚོགས་རྒྱན་ཤར་ཆགས་མེད་རྩི་སྣམ་བཏབས།   དྲིན་ཆེན་སྐུ་ལ་སྤྱོད་པའི་ཡོན་ཆབ་འབུལ།། ཡེ་ནས་རང་སེམས་སངས་རྒྱས་དུང་ཕོར་དུ།           ཉམས་རྟོགས་མངོན་གྱུར་ཨུ་དཔལ་མེ་ཏོག་བླུགས། ལྷུན་གྲུབ་གཞན་ཕན་ལེགས་པའི་འོད་ཟེར་འཕྲོ།  དྲི་ཆེན་ཐུགས་ལ་འཕྲིན་ལས་མེ་ཏོག་འབུལ།།    ཨཱ་ཨཱོ་ཧཱུྃ༔    ནེ་ཏིང་ཤིམ་ཕོད་དང་ར་བོང་ངེ་ནེ་ར་ཟུར་ནམ་དེ་ཤོ་ཧ་ར་ཐིམ་ཐིམ་སྭཱཧཱ།

སྐུ་བསྟོད་ནི།                

ཨེ་མ་ཧོ།   སྤྱི་གཙུག་འགྱུར་མེད་བདེ་བའི་ཕོ་བྲང་དུ།   ཀུན་སྙོམས་མཐའ་བྲལ་ཀུན་བཟང་ངང་ལ་བཞུགས། བླ་མ་བོན་གྱི་སྐུ་ལ་གསོལ་བ་འདེབས།     འགྲོ་དྲུག་ཐུགས་རྗེས་བཟུང་ལ་བདག་རྒྱུད་ཁྲོལ།། མགྲིན་པ་འོག་མིན་དབྱིངས་ཀྱི་ཕོ་བྲང་ན།    ཞི་ཁྲོའི་སྐུ་ལ་མཚན་དང་དཔེ་བྱད་ལྡན།   བླ་མ་རྫོགས་པའི་སྐུ་ལ་གསོལ་བ་འདེབས།      འགྲོ་དྲུག་ཐུགས་རྗེས་བཟུང་ལ་བདག་རྒྱུད་ཁྲོལ།།      ཐུགས་ཀ་འགྲོ་འདུལ་སྤྲུལ་པའི་ཞིང་ཁམས་སུ།  གང་མོས་སྐུར་སྟོན་སྣ་ཚོགས་འཕྲིན་ལས་མཁན།   བླ་མ་སྤྲུལ་པའི་སྐུ་ལ་གསོལ་བ་འདེབས།        འགྲོ་དྲུག་ཐུགས་རྗེས་བཟུང་ལ་བདག་རྒྱུད་ཁྲོལ།།    དལ་འབྱོར་སྐུ་ལ་རྒྱལ་བ་མ་ལུས་འདུས།        ཚངས་པའི་གསུང་གི་བཀའ་རྒྱུད་མཐའ་དག་སྟོན།        སྤྲོས་བྲལ་ཐུགས་ལ་མཁྱེན་བརྩེའི་ཡེ་ཤེས་རྒྱས།       ལེགས་འབྱུང་ཡོན་ཏན་འགྲོ་ལ་བུ་བཞིན་སྐྱོབས། རྩལ་མེད་ལྷུན་གྲུབ་ནམ་མཁའི་མཐའ་དང་བྲལ།      བླ་མ་འགྲན་ཟླ་བྲལ་ལ་གསོལ་བ་འདེབས།   འགྲོ་དྲུག་ཐུགས་རྗེས་འཟུང་ལ་བདག་རྒྱུད་ཁྲོལ།།         མཉམ་མེད་སྐུ་གསུམ་རྫོགས་ལ་གསོལ་བ་འདེབས།     འགྲོ་དྲུག་ཐུགས་རྗེས་འཟུང་ལ་བདག་རྒྱུད་ཁྲོལ།། སྨྲ་བའི་འཛམ་གླིང་རྒྱན་ལ་གསོལ་བ་འདེབས།    འགྲོ་དྲུག་ཐུགས་རྗེས་བཟུང་ལ་བདག་རྒྱུད་ཁྲོལ།།     མཚུངས་མེད་ཨུ་དུམ་འབར་ལ་གསོལ་བ་འདེབས།       འགྲོ་དྲུག་ཐུགས་རྗེས་བཟུང་ལ་བདག་རྒྱུད་ཁྲོལ།། སྒྲིབ་མེད་མཁྱེན་གཉིས་ལྡང་ལ་གསོལ་བ་འདེབས།     འགྲོ་དྲུག་ཐུགས་རྗེས་བཟུང་ལ་བདག་རྒྱུད་ཁྲོལ།།

དངོས་གྲུབ་ཞུ་བ་ནི།         

བླ་མ་ཁྱེད་ནི་འཁོར་འདས་རང་དབང་བསྒྱུར།       བདག་སོགས་རྗེས་འབྲང་གསོལ་འདེབས་བུ་རྣམས་ལ། ནམ་མཁའི་མཐའ་དང་བྲལ་བའི་འགྲོ་དོན་སྩོལ།།    འབྲལ་མེད་རྒྱུན་དུ་འགྲོགས་པའི་སྨོན་ལམ་སྩོལ།། མཉམ་མེད་ཐུགས་རྗེས་རྒྱུན་དུ་བཟུང་དུ་གསོལ།།

སྨོན་ལམ་ནི།       

ཇི་སྲིད་རྫོགས་པའི་སངས་རྒྱས་མ་ཐོབ་བར།     དེ་སྲིད་གནས་ངན་ལུས་སྤང་དལ་འབྱོར་ཐོབ། བསླབ་གསུམ་རྒྱུད་ཁྲོལ་ས་ལམ་དུས་གཅིག་བསྒྲོད།   རྫོགས་སངས་རྒྱས་ནས་མཁའ་མཉམ་དོན་བྱེད་ཤོག

Translations from the Tibetan by 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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