Category Archives: Tonpa Shenrap

The Five Supreme Embodiments

The Embodiment of Enlightened Body, the yidam Walse Ngampa

In the Yungdrung Bön tradition, there is a group of five yidam deities from the Father Tantra who embody the Enlightened Body, Speech, Mind, Quality and Activity of the Enlightened Lord Tönpa Shenrap Miwoche.  This group of five yidam deities is collectively known as the Sé Khar Chok Nga, The Five Supreme Embodiments, or literally The Five Divine Fortresses.

The yidam deity, Walsé Ngampa is the embodiment of Enlightened Body He is dark blue with nine heads and eighteen arms with which he holds various weapons for subduing obstacles.  The main ritual text for this deity is entitled, “Stages of Practice for Walsé” which was composed by the great sage Drenpa Namkha.  His consort has the peaceful nature of the enlightened Great Mother Satrik Érsang and is known as Ngammo Yumchen Tröpé Taktenma.  Her body is dark green.

Embodiment of Enlightened Speech, the yidam Lhago Tokpa

The yidam deity, Lhagö Thokpa, is the embodiment of Enlightened SpeechHe is dark blue with four heads and ten arms with which he holds various weapons for subduing obstacles.  This yidam is not widely practiced at present.  His consort has the nature of Sipé Gyalmo and is known as Jangnak Tröma.  Her body is dark green and she has blue turquoise-colored hair.

Embodiment of Enlightened Mind, the yidam Trowo Tsochok Khaygying

The yidam deity, Trowo Tsochok Khagying, is the embodiment of Enlightened MindHe is dark blue with three heads and six arms.  The main ritual text for this deity is known by the abbreviated title, “The Great Empowerment of Trowo.”  His consort is Khala Dukmo.  Her body is red and she wears a sun, moon and stars as a head ornament.

Embodiment of Enlightened Quality, the yidam Walchen Gekhko

The yidam deity, Walchen Gekho, is the embodiment of Enlightened QualityThis deity is closely associated with the ancient kingdom of Zhang Zhung and Mt. Tisé (Mt. Kailash).  He is dark blue with nine heads, four legs and the wings like a garuda.  He has eighteen arms with which he holds various weapons for subduing obstacles.  There are five tantric texts associated with the yidam.  One of them was compiled by the esteemed first abbot of Menri Monstery, Nyammé Sherap Gyaltsen, and is entitled, “Secret Fierce Gekho.”  His consort is the queen of the Drala and has a body that is red.

Drukse Chempa

Embodiment of Enlightened Activity, the yidam Drukse Chempa

The yidam deity, Walpur Drukse Chempa, is the embodiment of Enlightened ActivityThis yidam is also referred to as Phurba.  He has three faces and six arms, each of which are holding a phurba, or ritual dagger.  He and his consort’s body are joined below the waist and form a single phurba adorned with snakes.  Both the yidam and his consort have wings.  There are many ritual texts associated with Trowo Drukse Chempa.

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Buddha Tonpa Shenrap’s Seventh Deed: The Deed of Completely Overpowering

tonpa shenraps 7th deed w watermark

Within the state of absolute truth, there is no duality such as “obstacle” or “ally” or “good” or “evil.”  However, from the perspective  of the relative existence of sentient beings, there is the experience of harm coming from bad things and support coming from good things.  Therefore, from his great compassion, Buddha Tönpa Shenrap Miwoché displayed the methods of how to subdue harmful forces.

These harmful forces included a large group of demons in the world who not only believed wrong views but had a great hatred for human beings.  Son of the powerful demon king, Düje Thöje, was the demon prince Khyappa Laring.  From his black palace, Prince Khyappa Laring perceived a bright, unexplained light coming from the human realm in the land of Olmo Lungring.  Looking more closely, he saw that Lord Tönpa Shenrap Miwoché was teaching and encouraging activities of virtue and wisdom and that many human beings were following his teachings.  Infuriated, he devised a plan using nine different deceptions to deter the work of Lord Tönpa Shenrap.  First, he appeared as the enlightened White Light Deity, Shenlha Ökar.  While appearing in this way, he told the Great Teacher that because times had changed, he should stop teaching and simply follow his own desires.  Recognizing this as a demon, Lord Tönpa Shenrap left the area and began teaching elsewhere.  The demon prince then manifested in turn as Lord Tönpa Shenrap’s Lama, his father, his mother, as five carefree youths, as five beautiful young girls, his brother, and his son.  All the while, the demon prince tried to convince Lord Tönpa Shenrap to stop teaching and follow the ways of non-virtue.  Each time, he failed.  Frustrated and angry, Kyappa Laring decided to use wrathful means to achieve his goal.  He conjured up a massive army of demons who attacked Lord Tönpa Shenrap with their weapons.  Remaining stable in his meditation, Lord Tönpa Shenrap transformed the weapons into beautiful flowers.  Following this miracle, the Great Teacher bestowed teachings of the Yungdrung Bön to the demon army and all of them were converted to the mind of virtue and became disciples.

Helpless to continue the attack, the demon prince Khyappa Laring pretended to become a disciple as well.  During the day, he appeared to be good and obedient, but at night he continued his activities of harm and destruction.  He tried seducing the wives of Lord Tönpa Shenrap but failed.  However, he managed to trick his daughter, Neuchung, by using a magical emanation of seven handsome youths that invited her to their kingdom.  Internally, Neuchung had felt doubt about her father’s teachings and so went with the youths.  The most handsome of the youths was actually the demon prince who seduced her and eventually took her as his prisoner.  During this time, Lord Tönpa Shenrap was teaching in a god realm but was aware of the situation through his unobstructed clairvoyance.  He sent an invisible emanation of himself in the form of a large garuda to watch over his daughter.  Once realizing her error, her father had her returned to Olmo Lungring.  There, she confessed her doubts and presented five offerings of light, incense, pure water, food, and flowers as an act of atonement.

The Mountain of Yungdrung Bon, Kongpo Bonri

Having thus far failed in all of his attempts to stop the teaching of Lord Tönpa Shenrap, the demon prince Kyappa Laring decided to attack the Great Teacher’s property.  He had his demon emissaries steal seven of his best horses and take them far over the mountains and plains into the region of Kongpo in Eastern Tibet.  Having no attachment to the horses, but seeing that the time was right to introduce the Yungdrung Bön into Tibet, Lord Tönpa Shenrap began to slowly pursue the demons.  Seeing that he was being followed by the Great Teacher, Khyappa Laring sent many magical creations to try and stop his pursuit.  All of these failed.  Crossing into Western Tibet and reaching the great Mt. Tise (Mt Kailash), Lord Tönpa Shenrap blessed it and left his footprints in a rock near the mouth of the Tsangpo River.  The Great Teacher having reached the thick forests of Southeast Kongpo in Eastern Tibet,  the demon prince manifested a great mountain in order to block his way.  Lord Tönpa Shenrap pushed down this mountain, and with the great power of his mind, created another to take its place for the future benefit of his disciples.  This is the holy Bön mountain, Kongpo Bönri.  The demon prince then forced the king of Kongpo and his armies to fight against the Great Teacher.  But again, their weapons were transformed into flowers and all attempts to defeat him failed.  The people of Kongpo were terrified by the battle and amazed by the glorious power of Lord Tönpa Shenrap.  Thus, they were converted as his disciples.  However, because the population of Tibet was still under the strong influence of demons, Lord Tönpa Shenrap focused his teaching to them on the Causal Vehicles of Yungdrung Bön which include teachings on the great non-virtue of blood sacrifices and instead the benefit of proper offerings and veneration of the powerful worldly gods, and methods of sending away or subduing negative forces.  Although he mainly taught from the Causal Vehicles of Bön at that time, he prophesied that in the future, the time would come that the Tibetans would be ready to receive the higher teachings of the Yungdrung Bön.

His army again having abandoned him, the demon prince spent the daytime listening to the instructions of the Great Teacher and spent the night time destroying things.  Still, he plotted his revenge.  One day when Lord Tönpa Shenrap had gone to Mt. Meru, Kyappa Laring used trickery to convince the Great Teacher’s wife to set fire to the boxes containing Shenrap’s teachings.  Feeling satisfaction as the scriptures burned, the demon prince went on his way.  One of Lord Tönpa Shenrap disciples ran to the fire and tried desperately to extinguish it with no success.  However, aware of what was happening, the Great Teacher had blessed the fire.  Among the ashes the great five warrior seed syllables of AH OM HUNG RAM DZA remained.  From this mantra, all of the letters were recreated and the entirety of the scriptures written anew.

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The Seventh Way: The Way of the White AH

The enlightened wrathful deity, Walse Ngampa

Among the Nine Ways of Bön, The Seventh Way is The Way of the White AH.  This Seventh Way is the first of the Nine Ways of Bön whose view is transformation rather than renunciation or avoidance.  Rather than avoiding the five poisons, they taken upon the path and transformed into the five positive qualities.  Hatred and anger are transformed into love, confusion and mental dullness are transformed into wisdom, pride is transformed into peacefulness, desire and attachment are transformed into generosity, and envy and jealousy are transformed into openness.  To support this practice, the vessel of the external environment is transformed into a divine palace and the beings within are transformed into gods and goddesses.

The Seventh Way has many requirements of ritual items, ritual activity, deity visualization, mandala construction and rules of conduct.  In general there are three primary categories of: support, accomplishment, and activity.  Within the category of support, there are three outer, three inner, and three ritual preparations.  Within the category of accomplishment, there are eighteen branches: six regarding the base, six regarding the path, and six regarding the result.  Within the category of activity, there are nine divisions that can be directly correlated to each of the Nine Ways.

Buddha Tonpa Shenrap’s Sixth Deed: The Deed of Emanating

sixth-deedAlthough Buddha Tönpa Shenrap Miwoche was already a fully enlightened being and therefore has no worldly lineage, in order to continue the royal lineage into which he was born and in order to benefit sentient beings, he had ten children.  The first born was his son, Tobu Bumsang.  Auspicious signs occurred during each of the births and all of the children possessed the major and minor marks of an extraordinary being.

His eight sons were:

  • Tobu Bumsang
  • Chebu Trishe
  • Lungdren Salwa
  • Gyüdren Dronma
  • Kongtsa Wangden
  • Kongtsa Trulbu
  • Oldruk Tangpa
  • Dungtsop Mucho Demdruk

His two daughters were:

  • Shensa Nechen
  • Shensa Nechung

His children were also his disciples and some were given the responsibility of being lineage holders.  Lord Tönpa Shenrap’s son Chebu Trishe was given the knowledge and responsibility for holding the lineage of medicine.  In that capacity, he is known as Menlha, Deity of Medicine.  His body is radiantly blue and he lifts a chakshing, or symbol of a double Yungdrung, to his heart level with his right hand and with his left hand he holds a healing plant.  As the source of the lineage of medicine, Lord Tönpa Shenrap is depicted as the Medicine Buddha with a similar body color and hand objects.  However, he holds the chakshing towards the earth.

Chebu Trishe in his aspect as Menlha, the Deity of Medicine


Pilgrimage: Kongpo Bonri

Kongpo Bonri Photo credit: Unknown

There is one sacred mountain in Tibet that both Buddhists and Bönpo circumambulate counter-clockwise, or the Bön way.  That mountain is Kongpo Bönri, the Bön Mountain.  Located in Southeastern Tibet on the Northern bank of the Yarlung River, Bönri rises to over 14,700 ft.  In general, it is heavily forested. Circumambulation of the mountain takes three to seven days and tourists begin their pilgrimage from the Eastern slope of the mountain.

During his time as a human being, the founder of the Yungdrung Bön tradition made only one trip to Tibet.  The demon Khyap pa was attempting to stop Lord Shenrap from spreading his teachings.  First, he tried tormenting Lord Shenrap’s wife and children.  When that didn’t work, he stole seven of Lord Shenrap’s horses and took them to the Kongpo valley in Southeast Tibet, hiding them beneath the castle of the king of Kongpo.  Seeing this as an opportunity to introduce the Yungdrung Bön teachings into Tibet, Tönpa Shenrap followed him.  Reaching the Kongpo valley, the demon tried to block his approach with a mountain.  Pushing this mountain down with the power of his mind, Lord Tönpa Shenrap manifested another in its place for the future benefit of his followers.  This was Kongpo Bönri.

The supreme place, Kongpo Bonri

Kongpo Bönri contains many holy and blessed sites.  These include self-appearing sacred images and mantra as well as stones that are carved with the life story of Lord Tönpa Shenrap.  At the center of the mountain is what is known as “The Heart of Küntu Zangpo.”  Here, there are five caves that are blessed by the Buddha himself.  Four caves are in each of the four directions with the fifth in the center.  It is said that circumambulating the mountain and praying from the heart can purify negativity and defilements as well as bring a long life.

Circumambulation route of Kongpo Bonri. Photo credit: Thousand Stars Foundation

EMAHO!  The Mountain of Bön is praiseworthy of all gods and humans.  It is exalted in every way like the sun and moon that illuminate the sky.  Lamas, rikdzin and khandro are always  gathered here.  It has profound, sacred treasure and magnificent self-appearing letters and symbols.  I pray to the supreme place, the great Bönri!

By circumambulating with faith and aspiration, compassionate blessings effortlessly come forth.  Emotional afflictions, latent karmic tendencies and the two obscurations are purified.   Meditation practice and any yoga that is focused upon has increased power.  May we become masters of the vast expanse of space!  And ultimately, may we realize the mind of Künzang that abides within!” 

~Excerpt from Prayer to Bönri to Quickly Attain Blessings written by the 19th century holy woman and terton of Bön, Khandro Dechen Chokyi Wangmo.  Translated from the Tibetan by Raven Cypress Wood ©2015.

Venerating the Sacred

Tonpa shenrap bday shrine Menri 2015

Shrine during the celebration of the birth of the enlightened Lord Tonpa Shenrab Miwo at Menri Monastery in India. Photo credit: Unknown


Direct Descendants of the Enlightened Lord Tönpa Shenrap Miwoché

Over 18, 000 years ago, in the ancient realm of Olmo Lungrik, the founder of the Yungdrung Bön spiritual tradition was born.  The enlightened Lord Tönpa Shenrap Miwoche was born into the human realm as a prince.  He later adopted the life as a monastic in order to display the path of renunciation to his followers.  However, prior to this, he was married and had sons and daughters.  The direct descendants of this Shen lineage have continued until this very day.  Currently, there are two sons who are direct descendants of Lord Tönpa Shenrap.

Heir to the Shen Lineage, Tsukpu Namdrol Rinpoche, during a visit to the Yungdrung Bon monastery of Gangru Dargye located in Khyungpo, Tibet

Lamas of the Shen lineage

The two sons of the Shen lineage who are direct descendants of the Lord Tonpa Shenrap.

In November of 2014, His Holiness, the supreme 33rd Menri Trizen Lungtok Tenpé Nyima offered prayers to both descendants.

Shen Tsukpu Namdrol Rinpoche

Shen Tsukpu Namdrol Gyaltsen Rinpoche

prayer to Shen Tsukpu namdrol Gyaltsen written by 33 Menri trizen 2

Prayer of Stability for the Shen Heir, the Supreme Tsukpu Namdrol Gyaltsen


Highest praise for the best of crown ornaments,

   Storehouse of the ocean of sutra, tantra and unsurpassed division of teachings,

From the proper understanding of the profound meaning of the innermost essence,

May the victory banner of liberation and realization be established!

Murik Shen Yungdrung Nyima

Murik Shen Yungdrung Rangdrol Nyima Rinpoche

Shen prayer to Yungdrung Nyima

Prayer for the Shen Heir, the Supreme Murik Shen Yungdrung Rangdrol Nyima


Essence of the king of doctrines, the supreme Yungdrung Bön,

Distilled essence of the teachings of renunciation, transformation and liberation,

Having raised a stronghold through the dynamic energy of self-liberated awareness,

May the sun disc of realization and liberation eternally appear!

Composed by 33rd Menri Trizen Luntok Tenpé Namdak Rinpoche on the Western date of 11/26/2014

Translated by Raven Cypress Wood

The original article first appeared on the Tibetan language website Himalayan Bön and can be viewed here:

The Fifth Way: Committing to the Path of Virtue of Lay Practitioners

Central Figure of the Tibetan Thangkha Painting for The Fifth Way

Within the Nine Ways of Bön, the Fifth Way is called The Way of the Virtuous Lay Practitioners and specifies the proper conduct and commitments of a lay person taking vows. This Fifth Way is the first of the Nine Ways classified as ‘Ways of the Result’ or ‘Bön of the Fruit.’ In the Tibetan language, a lay practitioner is called ‘ge nyen’ [Tib. dge bsnyen] which literally translates as ‘one who serves virtue’ or ‘one who draws near to virtue.’ When asked the meaning of these concepts, the enlightened all-knowing teacher, Buddha Tönpa Shenrap Miwo answered,

“Virtuous means without negative actions. This is one who is committed to serve virtue through their body, speech and mind. Service means serving without holding contradictory views and properly remaining steadfast in service to virtue.”

In general, the lay practitioner commits to practicing the ten virtuous actions and renounces the ten non-virtuous actions of body, speech and mind.  Buddha Tönpa Shenrap defines this kind of renunciation as 1) not performing the actions, 2) not requesting or encouraging others to perform them and 3) not feeling pleased that others have performed the negative actions. Similarly, one commits to 1) acting according to the ten virtuous actions, 2) encouraging others to participate in these activities and 3) feeling joy that others have performed virtuous actions. This is the inner practice.

The Three Virtuous Actions of the Body:

  1. Rather than killing, protecting the life of other beings.
  2. Rather than stealing, practicing generosity.
  3. Rather than engaging in sexual misconduct or causing others to break their vows, keeping one’s own vows and respecting the vows of others.

The Four Virtuous Actions of Speech:

  1. Rather than lying, speaking the truth.
  2. Rather than creating discord, speaking in a way that brings people together.
  3. Rather than using hurtful speech, speaking gently and kindly.
  4. Rather than gossiping or mindlessly talking, speaking in a useful way or reciting prayers.

The Three Virtuous Actions of the Mind:

  1. Rather than coveting the possessions and accomplishments of others, being generous and open.
  2. Rather than wishing harm to others or feeling resentful, cultivating the desire to help others.
  3. Rather than holding wrong views, practicing the teachings of Yungdrung Bön and establishing a true and authentic view.

When asked to teach the outward form of the lay practitioner, The All-knowing Teacher, Tönpa Shenrap first instructed the gathered assembly to erect the first Elegant Chorten of the Yungdrung Bön according to his detailed instructions. Once completed, he consecrated the chorten [Sanskrit: stupa] and then began teaching the outer forms and behavior of a gen nyen or lay practitioner.

Elegant Yungdrung Bon Chorten edit

The Elegant Chorten of the Yungdrung Bön

The practitioner must go before a pure lama who guides disciples and take the appropriate vows. According to the written commentary of the 23rd abbot of Menri Monastery, HH Nyima Tenzin,

“As for the vows of a gen nyen: There are five kinds of lifetime vows.  To abandon killing, to abandon taking what is not given, to abandon impure, wrong kinds of sexual conduct, and to abandon false speech are four.  Abandoning one of the four kinds of food is the fifth.  Some people have taught abandoning alcohol as a branch vow.

This is the gen nyen of completely renouncing according to the five kinds of established laws.  Because of that, the gen nyen of pure behavior has renounced the basic kinds of impure activity.”

As for killing, one must abandon killing in anger especially another human being. One must abandon stealing, especially when it is driven by desire. One must avoid sexual contact that is damaging or abusive, and one must avoid harmful speech especially if it creates a division within the spiritual community and avoid lying especially about one’s spiritual experiences and attainments. As for the fifth which is a branch vow, one renounces either one of the four kinds of food. In this context, the four kinds of food are 1) meat, 2) garlic, 3) solid food after the mid-day meal, and 4) intoxicants such as drugs and alcohol. Regarding drugs and alcohol, the deeper meaning is the renunciation of intoxication which is an obstacle to mindfulness.

According to Buddha Tönpa Shenrap in The Fifth Way,

“As for the lifelong inner rules, one must abandon killing due to the influence of anger, abandon taking what is not given due to the influence of desire or attachment, abandon acting secretly to get what one wants without consideration of cause and effect due to the influence of ignorance, abandon performing dirty work due to the influence of pride, and abandon rough and abusive speech, meaningless talk, and telling lies. One must apply one’s self to their opposites.”

The Buddha goes on to describe the outer practices.

“As for the five intermediate principles, one should perform pure cleansing rites, perform prostrations and circumambulations with devotion and aspiration, create and place tsa tsa, and offer torma. Presenting offerings is a branch of gathering the [two] accumulations.”

All translations and content 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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Buddha Tonpa Shenrap’s Fifth Deed: The Deed of Marriage

During the time that the Buddha Tonpa Shenrap Miwoche was teaching his many disciples the Four Doors of Bon and the Fifth which is the Treasury, the King of Ho Mo Yul along with his entourage came to invite the Teacher to his country.  Not having finished the teaching, the Buddha was unable to accept the king’s invitation.  However, he sent one of his three main disciples as an emissary.  The disciple, Yikyi Khyechung, returned to Ho Mo Yul with the king.  Arriving, both humans and non-humans came to pay their respect and to receive teachings.  Then, Yikyi Khyechung took up the life of an ascetic and retreated to a cave to meditate. After a time, the queen of Ho Mo Yul was struck with a violent illness.  A diviner was consulted and she informed the king and queen that only the Buddha Tonpa Shenrap could cure the illness.  The king returned to the Buddha in person and requested his help.  Having finished his current teachings, the Buddha went to the country of Ho Mo Yul and cured the queen of her illness.  The grateful queen offered her daughter, Hoza Gyalme ma, as a bride for Tonpa Shenrap. Previously, the god Indra had implored the Buddha to take a wife so that he might have children to continue his lineage.  At that time, the Wise, Loving Mother of all of the buddhas, Sherap Chamma, emanated ten different manifestations of herself as princesses in royal households so that Buddha Tonpa Shenrap could accept them as wives.  In this way, Hoza Gyalme ma was the first of these ten manifestations of Yum Chen Sherap Chamma.

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