Category Archives: Translation

Receiving Blessings on the 49th Day

Placard handed out at Menri Monastery on the occasion of HH 33rd Menri Trizen’s cremation. Photo credit: Raven Cypress Wood

November 4th, 2017, the full moon day of the 9th Tibetan month, will mark the 49th day since the passing into liberation of His Holiness 33rd Menri Trizen Lungtok Tenpa’i Nyima Rinpoche. Although His Holiness has liberated and therefore has no need for traveling through the experience of the six realms of cyclic existence in the bardo, these 49 days are marked as an auspicious time to make offerings and perform virtue in order to generate powerful benefit for both ourselves and others. For ordinary beings who have died, we make offerings and perform ritual in order to support them. In this case, we make offerings and perform ritual to generate merit which we dedicate for the benefit of all suffering beings. This is also a powerful time to connect with the presence of His Holiness, receive his blessings, renew commitments made to him, and to remember the teachings and guidance that he offered.

At Menri Monastery in Dolanji, India the prayer Offerings for the Lama has been recited regularly since the passing of His Holiness 33rd Menri Trizen Rinpoche. This prayer will be one of the prayers offered on the 49th day. It is also appropriate to offer butter lamps or candles, perform the prayer specific for His Holiness, perform guru yoga emphasizing the presence of His Holiness, or abide in the natural state of the mind.

Butter lamp offerings at Menri Monastery. Photo credit: Menri Monastery

Offerings for the Lama

 EMAHO!

Within a completely pure and unchanging manifested realm,

is the spiritual master, the essence of the Enlightened Ones of the three times.

In order for the migrating beings of the six realms to cross the ocean of cyclic existence,

please remain seated upon the jeweled throne, on faultless cushions of a radiant lotus, sun and moon

within an unsurpassed palace of the immeasurable three places.

AH OM HUNG CHI PAR RAYNA TA TSEN RA YO DZA

 

Prostrations

EMAHO!

To the lama who is the embodiment of all of the Victors and spiritual masters,

who acts principally through the accomplishment of Bön for sentient beings who are as limitless as the sky,

I offer prostrations with my body,

prostrating with my arms, legs and head!

I prostrate with my speech,

chanting with a joyous and inspired melody!

I prostrate with my mind,

prostrating with single-pointed motivation and devotion!

May the negative actions and defilements of my three doors become purified!

AH OM HUNG CHI PAR RAYNA KO PUNG AKSHO TRI TSE GU DÜN HRUN

 

Admission of Wrongdoing and Purification

Before a supreme object of refuge, in the presence of my principal lama,

from the beginning until today,

I admit my actions of wrongdoing and non-virtue.

I admit corrupting the three vows and defiling the promises that I’ve made.

I admit my pretension even though not understanding 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

EMAHO!

To the great, unmatched lama possessing characteristics,

I present unequaled external, internal, and secret offerings.

Externally, I offer the environment and the beings within it.

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 a 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

EMAHO!

Free from extremes and unchanging is the container of my 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, playfully self-arising offering water.

Including 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 the 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

EMAHO!

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 realms in your compassion and loosen the 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 realms in your compassion and loosen the mind-stream!

To the collective of all the victorious Lamas who have the endowments of leisure and fortune,

who teach the entire collection of scripture with completely pure speech,

who have the extensive wisdom of knowledge and kindness, and a mind free from elaboration,

who protect migrating beings like their own children with the exalted qualities that arise,

and who have spontaneous enlightened activity as limitless as the sky,

I pray to these unrivalled Lamas,

please hold the migrating beings of the six realms in your compassion and loosen the mind-stream!

I pray to Those who are unrivaled and who have perfected the Three Bodies,

please hold the migrating beings of the six realms in your compassion and loosen the mind-stream!

I pray to Those whose speech is an ornament of the world,

please hold the migrating beings of the six realms in your compassion and loosen the mind-stream!

I pray to Those who blaze like the incomparable udum flower,

please hold the migrating beings of the six realms in your compassion and loosen the mind-stream!

I pray to Those who are free of defilements and have the two kinds of knowledge,

please hold the migrating beings of the six realms in your compassion and loosen the 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!

 

Aspiration Prayer

Until I obtain complete enlightenment,

not born into 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!

Translated from the Tibetan by Raven Cypress Wood on the occasion of the passing of His Holiness 33rd Menri Trizen Lungtok Tenpa’i Nyima Rinpoche

Raven Cypress Wood ©2017 All Rights Reserved. No other distribution or publication allowed.

 

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Adding Virtue to Everyday Actions

MA TRI mantra above a doorway. Photo credit: Unknown

From the Dechok Rinchen Dronma’i Phen Yön, The Benefits of the Recitation Practice of the Precious Lamp, also known as The Thirty-two Benefits of the MA TRI Mantra:

“(6) This recitation practice is a precious lamp.  Anyone who has generated the mind of compassion, if they write out the mantra and put it above the doorway of the retreat place or throughout the community, then just by entering these places one will attain liberation.  Entering practice is the benefit of this precious lamp.”

~Translation from Tibetan to English by Raven Cypress Wood ©All Rights Reserved

The MA TRI mantra is one of the three essence mantras of the Yungdrung Bön tradition. The complete mantra is:་OM MA TRI MU YÉ SA LÉ DU.

 

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A Prayer of Aspiration to the Root Lama

HE Menri Lopon at menri 2016 on throne

His Eminence Menri Lopon Yangton Thrinley Nyima Rinpoche

Nyima Tenzin Monlam Pecha TIB 2

A Condensed Prayer of Aspiration

I pray to the Supreme Refuge, my root lama,

During this and all my future lives,

May I directly realize the nature of my mind, free from elaboration,

And may I have the capability to continually practice without interruption!”

~Written by 25th Menri Trizen HH Nyima Tenzin Rinpoche B. 1813-D. 1875.  Translated by Raven Cypress Wood©

 

 

 

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The Ten Perfections of the Yungdrung Bön

The Enlightened deity, Shenlha Okar, embodies all perfected, positive qualities.

In the Yungdrung Bön tradition, the practice of the Ten Perfections has vast and profound benefits.  For example, in the Mother Tantra it is said that the practice of the Ten Perfections is one of the primary practices in order to prepare for the intermediate state after death.  The Ten Perfections are: Generosity, Moral Discipline, Patience, Zeal, Concentration, Power, Compassion, Aspiration, Skillful Means and Wisdom.

1- Generosity: In Tibetan, Jin pa.  In general, there are three kinds of generosity: 1-generosity with possessions, 2- generosity of giving protection, and 3-generosity of sharing the sacred teachings.  This kind of generosity is without expectation of anything in return and therefore diminishes attachment and self-centeredness.  In the Yungdrung Bön tradition, there are four daily practices of generosity: offering of fumigating smoke, the water offering, offering of burnt food, and the symbolic offering of one’s own body.

2- Moral Discipline: In Tibetan, Tsultrim. In general, this refers to ethical behavior and the practice of discipline in abandoning the non-virtuous activities of body, speech and mind.  There are external, internal and secret teachings related to moral discipline.

3- Patience: In Tibetan, Zöpa. This refers to being patient and accepting of others as well as being patient with our own spiritual practice and development.  Additionally, it is the practice of being patient when we are suffering.

4- Zeal: In Tibetan, Tsöndru.  Specifically, it is an energetic and enthusiastic kind of effort.  The feeling of joy and enthusiasm in performing any kind of spiritual practice or virtuous action is the practice of tsöndru.  If you are not enthusiastic about something, even a small hindrance can feel like an insurmountable obstacle.

5- Concentration: In Tibetan, Samten.  In order to fulfill any intention, it is important to have the ability to focus and to not become distracted.  Concentration is needed for both study and meditation.

6- Power: In Tibetan, Tob.  Whatever practice or virtuous activity that you are performing, you need energy and strength.  This is the opposite of lack of confidence.

7- Compassion: in Tibetan, Nyingjé. Whatever specific practice we are focused upon, our foundation should be compassion.  Specifically, compassion is the heartfelt wish that every sentient being be released from their suffering and misery.

8- Aspiration: In Tibetan, Monlam.  In this practice, we cultivate a sincere wish for our spiritual development and realization so that we can be of benefit to both our self and others.  This practice inspires us to continue.  Aspiration can be as vast as possible.  It does not mean that it is something that has to be accomplished in this lifetime.  For example, we develop compassion and pray that we may be of benefit to all sentient beings.  Once enlightenment is attained, enlightened beings return to help sentient beings due to the power of their previous aspiration and not because of any force of desire or karma.

9- Skillful Means: In Tibetan, Tab. In general, this refers to the act of dedicating the merit of all of the virtuous activity of our body, speech and mind for the benefit of every sentient being without exception.  Dedication is the skillful means to prevent exhausting the merit that has been accumulated during our practice.

10- Wisdom: In Tibetan, Yeshe.  In general, this refers to understanding the laws of cause and effect and discriminating between accepting or rejecting actions according to their virtue or non-virtue.  Principally, it is understanding the ultimate view, the true nature.

“Having cleansed all defilements of the conceptual mind, may non-conceptual wisdom arise within my mind-stream!

Having pacified all obstacles to virtue and all adverse circumstances, may I accomplish all my wishes and complete the ten virtues!

Having spread the teachings and lived a long time, may I benefit all sentient beings who come into contact with me!

When the great time of impermanence arrives at the moment of death, may unobscured, unimpeded, innate self-awareness appear!”

~Excerpt from the Tsewang Monlam, Tsewang’s Precious Garland of Aspiration Prayers.  Translated by Raven Cypress Wood© All Rights Reserved

Raven Cypress Wood ©All Rights Reserved. No content, in part or in whole, is allowed to be used without direct permission from the author.

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The Five Buddha Families of the Yungdrung Bon

Salwa Rangjung and consort

Within the Yungdrung Bön tradition, there are the Five Buddha Families.  Each deity is associated with specific colors, hand objects, wisdoms, elements. organs, impure aspects that are purified, etc.  Here are listed a few of these characteristics along with a line of scripture from the prayer known to Western students as The Precious Garland, an aspirational prayer to support those who have recently died.

Salwa Rangjung is associated with the Eastern direction. This deity is yellow in color, associated with the pure dimension of the element of earth and the consort is the khandro of the earth element.  This deity is associated with Mirror-like Wisdom and the Yungdrung Family.

“When the energy of the earth element dissolves into the water…and the yellow light of one’s own self appears, may I recognize it as the enlightened dimension of Salwa Rangjung.”

Gawa Dondrup and consort

Gawa Döndrup is associated with the Southern direction. This deity is blue in color, associated with the pure dimension of the element of water and the consort is the khandro of the water element.  This deity is associated with All-accomplishing Wisdom and the Precious Jewel Family.

“When the energy of the water element dissolves into the fire…and the pure essence of the water arises as a blue light, may I recognize it as the enlightened dimension of Gawa Döndrup.”

Jetak Ngome and consort

Jetak Ngomé is associated with the Western direction. This deity is red in color, associated with the pure dimension of the element of fire and the consort is the khandro of the fire element.  This deity is associated with Discriminating Wisdom and the Lotus Family.

“When the energy of the fire element dissolves into the wind…and the red light of one’s own self appears, may I recognize it as the enlightened dimension of Jetak Ngomé.”

Gelha Garchuk and consort

Gelha Garchuk is associated with the Northern direction. This deity is green in color, associated with the pure dimension of the element of wind and the consort is the khandro of the wind element.  This deity is associated with the Wisdom of Equanimity and the Dharma Wheel Family.

“When the energy of the wind element dissolves into the consciousness…and the green light of one’s own self appears, may I recognize it as the enlightened dimension of Gelha Garchuk.”

Kunnang Khyappa and consort

Kunnang Khyappa is the central deity of the Five Buddha Families. This deity is white in color, associated with the pure dimension of the element of space, and the consort is the khandro of space. This deity is associated with the Wisdom of Emptiness and the Suchness Family.

“When consciousness dissolves into the base-of-all…and the intermediate state of clear light arises, may I recognize it as the enlightened dimension of Kunnang Khyappa.  Having recognized these experiences as illusory, may I awaken into the self-aware absolute reality!”

Translated from the Tibetan by Raven Cypress Wood

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