Each year during the 23rd-29th lunar days of the 5th month, members of the Menri Monastery ordained community undergo a retreat for Jamma Chenmo, the Great Loving Mother. In 2026, those lunar dates coincide with July 8th-13th. This cycle of tantric teachings of Künsel Jamma Chenmo are found in The Eighth Way of Bön, The Way of the Primordial Shen.
Jamma Chenmo, the Great Loving Mother, is a Buddha who manifests as a loving mother to care for each and every sentient being as though they were her only child. In her manifestation as one of the Four Transcendent Buddhas of the Yungdrung Bön religious tradition, she is called by the Zhang Zhung name Satrik Érsang.
Buddha Jamma Chenmo, also called Sherap Jamma, can manifest in any way necessary to act for the welfare of sentient beings. She magically emanates as the Five Wisdom Families who are the manifestation of her enlightened body, the Eight Protectors who are the manifestation of her enlightened speech, the Sixteen Door Openers who are manifestations of her enlightened mind, the thirty-two emanations who are manifestations of her enlightened qualities, the fifty-two emanations that are manifestations of her enlightened activity, the 108 emanations who are the source of many Jamma scriptures, the 360 emanations who keep watch over the five elements of the phenomenal world and every kind of sentient being, the 5,500 emanations that are yungdrung sempa [Sanskrit:bodhisattvas], and the many limitless emanations who are part of her retinue and who work on her behalf.
The Heartdrop of Jamma is a short, but profound, text that enables one to deeply connect with Sherap Jamma in order to receive her blessings and protection. The power of reciting this text with devotion has unimaginable benefits. Within the text itself, it details some of these extraordinary benefits.
“If you recite from the beginning until the end, it is the same as reciting the Kangyur one time. If you perform the practice daily, you will attain buddhahood in this single lifetime with this body. Because this is the oral transmission of the Mother and the khandro, if you practice without hope, fear, or doubt, buddhahood is certain.
Extract from The Heartdrop of Jamma, The Wise Loving Mother
The English language translation of this text by Raven Cypress Wood is available in both print and eBook here: The Heartdrop of Jamma. The Spanish language and French language translations will soon be available in eBook. Stay tuned!
For those who would like to listen to a mediative reading of the text, Raven has recorded and published it on the Nine Ways Youtube channel here: https://youtu.be/c9s82TmhfuA.
The Five Wisdom Manifestations of Jamma
Jamma Chenmo’s Five Wisdom Family emanations all have a peaceful appearance and collectively embody the five wisdoms and purify the five poisons. These five manifestations are Künsel Jamma, Tabgyi Jamma, Mönlam Jamma, Tukjé Jamma, and Topgyi Jamma.
Künsel Jamma, the All-clear Loving Mother, is a fiery golden color. She has one face, two arms, and two legs. In her right hand, she holds a golden vase of nectar. In her left hand, she holds a udumbara flower. At the flower’s apex is a round mirror symbolizing wisdom. She wears bracelets of crystal, and around her neck is an ornament of forty wisdom tiklés. She is the embodiment of the wisdom of emptiness.
Tapgyi Jamma, Loving Mother of Skillful Means, is white with one face, four arms, and two legs. In her two right hands, she holds a net and a lotus. In her two left hands, she holds a lightening bolt and a yungdrung. She is the embodiment of mirror-like wisdom.
Mönlam Jamma, Loving Mother of Aspiration, is also known as Namkha Dzö Dzinma, Holder of a Sky Treasury. She is green with one face, four arms, and two legs. In her right two hands, she holds a razor and a staff. In her two left hands, she holds a renunciate’s begging bowl and a vase of lustral water. She is the embodiment of the wisdom of equanimity.
Tükjé Jamma, Loving Mother of Compassion, is like the queen of all the khandro and also manifests as the great consort, Chema Ötso. She is red with one face, four arms, and two legs. In her right two hands, she holds a lasso and a sun. In her left two hands, she holds a precious jewel and a victory banner. She is the embodiment of discriminating wisdom.
Topgyi Jamma, Loving Mother of Power, is also known as Nang Si Kün Drakma, Goddess who is renowned throughout the phenomenal universe. She is blue with one face, four arms, and two legs. In her right two hands she holds a dagger and a military banner. In her left two hands, she holds a horoscope and an utpal flower. She is the embodiment of all-accomplishing wisdom.
The Eight Jamma Manifestations that Protect from Fear
Drayi Jik Chopma, Protector from the Fear of Enemies, is the Protector who turns back all enemies having form or those who are formless. She is the Loving Mother who reverses all flaws and defects.
Jekyi Jik Chopma, Protector from the Fear of Curses and Slander, is the Protector who destroys all harm and damage caused by curses, slander ,and negative use of energy and magic.
Rikgyi Jik Chopma, Protector from Fear for the Lineage, is the Protector who bestows the attainment of children to sentient beings who want to continue the family lineage and are suffering because of infertility or other obstacles to having children or continuing a lineage such as a family, a business, or a group.
Luyi Jik Chopma, Protector from the Fear of the Lu, is the Subduer of the demon lu that cause diseases such as leprosy, internal lesions, herpes and so on.
Mutek Jik Chopma, Protetor from the Fear of Wrong Views, is the Destroyer who decisively ends the criticism of outsiders who hold wrong views. She also strengthens the intellect.
Kyöngyi Jik Chopma, Protector from the Fear of Flaws and Errors, is the Loving Mother who overcomes uncleanliness, mistakes and defilements.
Tséyi Jik Chopma, Protector from the Fear of Death, is the Medicine Goddess of Longevity who protects from the fear of death.
Zayi Jik Chopma, Protector from the Fear of the Planets, is the Loving Mother who subdues, without exception, planets, stars and the eight classes of beings. She protects from harm coming from astrological influences.
Jamma Chenmo and her retinue
The Ten Jamma Manifestations that are the Source of the Ten Perfections Teachings
Sherap Jamma is the source of the perfection of wisdom teachings. She has ten manifestations that embody the pure and fully manifested quality of each of the ten perfections. Each of these manifestations has one face, two hands and is seated on a throne.
Jinpa Jamma, Loving Mother of Generosity, is blue and holds a mala of counting beads in her right hand and a vase of nectar in her left hand. Of the ten grounds, she is associated with the ground of immense joy.
Tsultrim Jamma, Loving Mother of Moral Discipline, is blue and holds an everlasting tree in her right hand and a dark blue vase in her left hand. Of the ten grounds, she is associated with the ground of stainless crystal.
Zöpa Jamma, Loving Mother of Patience, is bluish green and holds a victory banner of fire in her right hand and a water wheel in her left hand. Of the ten grounds, she is associated with the ground of radiance.
Tsöndru Jamma, Loving Mother of Zeal, is light green and holds a magical lasso in her right hand and a wheel of the wind in her left hand. Of the ten grounds, she is associated with the ground of the mudra of transformation.
Samten Jamma, Loving Mother of Concentration, is turquoise and holds a golden phurba in her right hand and a large, unchanging rock in her left hand. Of the ten grounds, she is associated with the ground of cloudbanks of the Bön essence.
Topgyi Jamma, Loving Mother of Power, is light red and holds a lion banner in her right hand and the mudra of overcoming the earth with her left hand. Of the ten grounds, she is associated with the ground of realizing bliss.
Tükjé Jamma, Loving Mother of Compassion, is reddish green and holds a wish-fulfilling jewel in her right hand and a lasso of compassion in her left hand. Of the ten grounds, she is associated with the ground of accomplishing wishes.
Mönlam Jamma, Loving Mother of Aspiration, is red and holds a hollyhock flower in her right hand and a coral vase in her left hand. Of the ten grounds, she is associated with the ground of pure non-attachment.
Tapgyi Jamma, Loving Mother of Skillful Means, is white and holds a lasso of skillful means in her right hand and a golden vase in her left hand. Of the ten grounds, she is associated with the ground of the wheel of letters.
Sherap Jamma, Loving Mother of Wisdom, she is golden and holds a golden vase in her right hand and a mirror of clarity in her left hand. Of the ten grounds, she is associated with the ground of the changeless yungdrung.
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Close-up of traditional scroll painting depicting His Holiness the 33rd Menri Trizin Lungtok Tenpé Nyima Rinpoché
His Holiness the 33rd Menri Trizin Lungtok Tenpé Nyima Rinpoché was born in Tibet on the 15th day of the 5th lunar month in the Western year 1929 in the village of Kyongtsang in the far eastern province of Amdo. In 2026, this date corresponds with June 29th on the Western calendar.
A Brief Summary of His Life and Great Works
When he was eight years old, his father took him to the nearby monastery of Phuntsok Dargyé Ling where he learned to read, write and chant. At the age of fourteen, he received instructions on the preliminary practices of dzogchen and completed the nine-hundred thousand accumulations three times. In 1945 at the age of seventeen, he received novice monk vows from Kyangtsang Lama Sherap Tenpé and was given the name Sherap Namdak. He completed his Geshé Degree at the age of twenty-five under the guidance of Lopön Tenzin Lodro Gyatso Rinpoché. The following year, he traveled South to the Bön province of Gyalrong, where he printed copies of the Bön Kanjur from traditional woodblocks. After gathering a vast amount of material and using mules to carry more than 100 volumes of the sacred texts, he made an arduous six-month journey back to his monastery. In 1956 at the age of twenty-eight, he traveled to the famous Yungdrung Ling Monastery and received monk vows from the Pönlop and was given the name Sangyé Tenzin. In 1960 at the age of thirty-two, as he passed through Mustang and Dolpo on his way to India, he borrowed many rare texts in order to reprint them in India and ensure their preservation.
In 1968, many esteemed Yungdrung Bön lamas gathered together in order to coordinate the process of selecting a successor of the late 32nd Menri Trizin. After several days of extensive prayers and rituals, Sangyé Tenzin’s name emerged as the one to hold the lineage of Nyammé Sherap Gyaltsen. In 1969 at the age of forty, after extensive preparatory initiations, he assumed his duties as the 33rd Abbot of Menri Monastery and began leading the effort to re-establish Menri Monastery in Dolanji, India.
His Holiness the 33rd Menri Trizin Rinpoche. Photo credit: Unknown
In 1970, he began construction of the main temple of Pal Shenten Menri Ling in Dolanji and lead efforts to restore Menri Monastery in Tibet. In 1972, he opened a dispensary at Pal Shenten Menri Ling that distributed medicine freely to the monks, the Tibetan settlers in the nearby village, as well as to the local Indians. In 1975, he began a school for the Bönpo children, and in 1978 he founded the dialectic school to continue the tradition of in-depth education of the traditional and philosophical sciences that results in the esteemed degree of geshe.
After many years of indescribable and tireless efforts on behalf of the Yungdrung Bön tradition as well as the worldwide Bön community and all sentient beings, he displayed the truth of impermanence and passed into nirvana on the 27th day of the 7th lunar month in the Western year 2017. The auspicious occasion of the celebration of his birth is an opportunity to generate great merit through spiritual practice and virtuous activities of body, speech and mind.
Supplication Prayer to His Holiness the 33rd Menri Trizin Rinpoche
“Amazing!
The omniscient wisdom of the Buddhas and Bodhisattvas of the ten directions is condensed into a single essence in you, Highest One.
You carry out the enlightened activities of spreading the vast and profound teachings of Tönpa Shenrap.
To you, Lungtok Tenpé Nyima, I supplicate and pray.
é ma ho, rap jam chok chü gyal wa sé ché kyi,
khyen tsé yé shé ngo wo chik dü pa, zap gyé shen ten pel wé trin lé chen
lung tok ten pé nyi ma sol wa dep“
A statue of gold of His Holiness the 33rd Menri Trizin Rinpoche in his home village in Amdo, Tibet.
“Amazing!
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, paying homage 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”
— Extract From Offerings for the Lama published in A Blazing Mala of Wish-Fulfilling Jewels
Representation of the phenomenal world with its wondrous and desirable contents created at Menri Monastery
Every year during the 12th-16th lunar days of the 5th lunar month, Menri Monastery together with the Ratna Menling Nunnery conducts the annual Kha Long Sangwé Dō Chen, The Great Secret Dō Ritual of the Vast Sky. In 2026, these dates correspond with June 26th-June 30th. The purpose of this elaborate ritual is to pacify or turn back obstacles and malevolent energies, rebalance the five elements, attract good fortune, longevity, and positive circumstances, and to bring healing and harmony to the environment and its inhabitants. This ritual was taught directly by Buddha Tönpa Shenrap Miwoché as a skillful method to harmonize external, worldly forces that interfere with the happiness and success of sentient beings. These teachings are part of The Second Way of Bön, The Way of the Shen of the Phenomenal World.
To support the ritual of The Great Secret Dō Ritual of the Vast Sky, a representation of the phenomenal world is created along with all the good and precious things within it. These things are offered to the enlightened ones, the worldly protectors, powerful spirits, and all the six kinds of sentient beings. By offering to the deities, the accumulation of merit is increased and previous negative actions are purified. By offering to the worldly protectors, they are delighted and continue to fulfill their vows of protection and bestowing abundance. By offering to the powerful spirits, we bring harmony to our relationship with them and pay any karmic debts we have with them that might be a cause for their engaging in acts of retribution. By giving to the six kinds of sentient beings, we fulfill their needs and desires, and their minds become peaceful and content.
As in every teaching and ritual of the Yungdrung Bön, the foundation of the practice is unbiased, unlimited compassion. Even when so-called “malevolent spirits” are expelled because of their unwillingness to stop harming others, the expulsion is from a base of compassion for both those being harmed as well as for those causing the harm. By stopping their harmful actions towards others, it also stops the continued accumulation of negative karma. Every ritual concludes with prayers of aspiration that all beings be happy and peaceful, and ultimately to realize the ultimate state of enlightenment that is beyond any kind of suffering or unhappiness. This includes even those beings labeled as so-called “demons” or “enemies” in the ritual liturgy.
His Eminence Menri Pönlop Thrinley Nyima Rinpoche instructing monks in namkha making
What is a Namkha?
In addition to the many offerings of torma, precious gems, foodstuffs, flowers, greenery, fragrant smells, soft materials, and so on; this ritual makes abundant use of the ritual object known as a namkha. The Tibetan term namkha literally translates as “sky,” “atmosphere” or “external space.” This term is sometimes translated as “thread-cross.” There are many different kinds of namkha that have a diversity of form and function. Just as the shape, color, ingredients, and use of a torma is determined by its ritual purpose, so is the shape, color, and function of a namkha determined by its purpose. Namkha are used as a dwelling for deities or spirits during a ritual, to attract or repel specific energies and qualities, for protection from danger and disease, and as offerings, among other purposes.
A namkha is created by affixing thin pieces of bamboo or wood together to establish a frame. Then, beginning at the center and working outward, strands of colored wool, yarn, or thread are used to weave a net-like pattern over the frame. The length of the wood or bamboo is notched to allow the colored threads to catch and stay in place on the frame. There is a great variation in framework and patterns. For example, if the namkha is being used as a temporary abode of a deity or spirit, the pattern and colors used will be representative of the physical characteristics and hand objects of that deity or spirit.
Watch Barlé Khenpo Nyima Künchap Rinpoche as he makes a namkha in this video on the Nine Ways Youtube Channel: How to Make a Bönpo Namkha
Namkha created for the fire ritual of the deity Duk Kar, the White Umbrella Goddess
What is a Dō Ritual?
Buddha Tönpa Shenrap Miwoché taught 365 different types of rituals. The Great Secret Dō Ritual of the Vast Sky is categorized as a dō type of ritual. Because many of the dō rituals make use of namkha, some Western scholars have erroneously stated that the terms dō [Tibetan: mdos] and namkha are synonymous. This is incorrect. There are dō rituals that do not use namkha, and there are many namkha that are used in rituals other than those categorized as dō. In general, dō rituals are the most important of the ransom rituals used for eliminating harm to the life force, diseases, danger, and other disturbances from nonhuman beings. In general, the nonhuman beings causing harm are offered an exchange of desirable things for the release of those being harmed. Namkha are used to invite the enlightened deities who are the objects of refuge for the ritual, and the protectors who subdue the malevolent forces. Other types of namkha are made as offerings to the deities and gifts of exchange for the ransom. Still other types of namkha act as supports for the return of the life force, and the rebalancing of the external, internal, and secret five elements. There are different kinds of dō rituals in order to appeal to the variety of nonhuman beings that create disturbances for humanity and the environment.
Namkha of various auspicious symbols
The scripture for the Kha Long Sangwé Dō Chen is almost one thousand pages in length. It includes chapters dedicated to instructions for the construction of ritual items, texts for the ransom rituals for men, women, and children, rituals for stopping and healing illness and contagious disease, rituals for renewing and fulfilling sacred vows, rituals for calling upon the magically powerful and benevolent worldly protectors, rituals for strengthening the life force and prosperity, rituals for appeasing the many kinds of nonhuman spirits, rituals for forcefully repelling negative forces, and so on. The overall purpose of all of these rituals is to bring peace and happiness within the world of appearances, and to generate faith in the Yungdrung Bön teachings which will guide all sentient beings to the ultimate goal of liberation from all the suffering of cyclic existence.
Raven Cypress Wood and Khenpo Nyima Künchap Rinpoche prepare namkha for an elaborate ritual offering to the lu [Sanskrit: naga]
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 Lopön 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. The one year anniversary of this sacred event coincides with June 1st, 2026. Disciples worldwide are honoring this sacred occasion through prayers, offerings, and engaging deeply in the practices they were given by this revered master. It is an especially auspicious time to accumulate the supplication prayer to His Eminence, make offerings and recite the Offerings to the Lama, perform guru yoga or any act of virtue or spiritual practice, especially as it was taught by His Eminence.
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.
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
Offerings to the Lama
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
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!
In honor of the one year anniversary, Bon Handicraft in Kathmandu, Nepal has designed four statues of His Eminence.
“Because the root of happiness and suffering is our own mind, if you know that and are careful and watchful, it is the basis of happiness and well-being. Or if the mind is left on its own, it is the cause for an ocean of suffering and misery. In that way, if you know how to make a choice, you are the best kind of person.”
Heartdrop Advice of the Master, A Compilation of Advice Given by Yongdzin Tenzin Namdak Rinpoche
Life-like statue of His Eminence that was created in 2025
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A few of the images drawn and painted by the master artist, Lama Kalsang Nyima, for the practice of tsa, lung, and tummo. Photo: Raven Cypress Wood
Tsa lung is an ancient Tibetan yogic practice working with subtle channels, the breath, movement, and the mind. From September 15, 2026 – October 15, 2026, Geshema Sherap Palzin with lead an intensive retreat focused on this yogic practice at Ratna Menling Nunnery in Dholanji, India. This unique opportunity for teachings and intensive practice is open to everyone regardless of previous knowledge or experience. The purpose of the retreat is to both receive instruction and to develop profound inner experience through sustained and supported practice sessions over a one month period. For beginners, this is an opportunity to receive the instructions and immediately go deep into the practice without the distractions of everyday life. For experienced practitioners, this is an opportunity to deepen and stabilize their practice while being able to receive instruction and advice from Geshema Sherab Palzin.
During the morning, practitioners will have time for circumambulating the monastic complexes or spending time at either Menri or Ratna Ling, time for self-study and practice, or reviewing notes from the previous teaching sessions. After lunch, practitioners will arrive at the Ratna Menling nunnery for the first session of teaching and practice. After a tea and snack break, practitioners will convene for their second session of teaching and practice. Every Sunday will be a rest day unless an additional teaching session is needed. This retreat is being hosted by Niu Pal Gyi De Nai, The Holy Place of the Sacred Sisters. For more details or to register, email Palden Tsering at bonpoani2024@gmail.com.
Niu Pal Gyi De Nai is the very first online teaching initiative led by the geshemas of Ratna Menling Nunnery. In May 2024, the first online teachings with the geshemas was organized under the simple name of TheGeshema Teaching Group. This humble beginning gradually grew into a vibrant, international spiritual community. On March 5, 2025, at the request of Geshema Sherab Palzin, His Eminence Yongdzin Tenzin Namdak Rinpoche bestowed upon the group the sacred name of Niu Pal Gyi De Nai, The Holy Place of the Sacred Sisters.
When Buddha Tönpa Shenrap Miwo began teachings, there were both male and female disciples. Among the assembly of female practitioners were his two daughters, Shenza Niu Chen and Shenza Niu Chung. Therefore, the name Niu refers to these two sisters who established the human female lineage of Yungdrung Bön, and also to the spiritual sisters of Ratna Menling nunnery who continue this lineage. Pal Gyi refers to being holy or noble. De Nai refers to a sacred place or spiritual dwelling place. Niu Pal Gyi De Nai continues to regularly offer free online teachings to the worldwide Yungdrung Bön community. Any donations are used for the daily needs of the geshemas and for the continued support and growth of Niu Pal Gyi De Nai.
Geshema Sherab Palzin
Geshema Sherab Palzin Talks with Raven Cypress Wood
On May 13th, 2026 Geshema Sherab Palzin kindly took the time from her busy schedule at the Ratna Menling Nunnery in Dholanji, India to speak with Raven Cypress Wood about herself and her upcoming intensive tsa lung retreat. Palden Tsering kindly provided live translation. Below is an excerpt from that interview.
Raven Cypress Wood: Tashi Delek, Dear Geshema. Thank you so much for taking the time for this interview.
Geshema Sherab Palzin: Tashi Delek. Oh, thank you for your interest and also for sharing information about the tsa lung retreat.
RCW: You were born into a nomad family in Tibet. How did you become inspired to become a Bönpo nun? Did you see Bönpo nuns when you were a child?
Geshema: When I was young, I had a kind of faith and devotion towards monks, nuns, and the lamas. From our family, there was a relative on my mother’s side who is now a very well-known nun. She practices tsa lung and undergoes dark retreats. When she came to our house, she was always happy. Everyone showed her lots of respect. I thought, if I become a nun then my life will be very happy, very peaceful, very spiritual. So, from that, I decided to become a nun. Also, there were other nuns who would come to our house with some of our relatives. When they arrived, everyone would have the feeling that the actual buddha had arrived. There was a feeling that they were real buddhas.
So, I decided I want to be a nun. But I did not tell my relatives directly that I wanted to be a nun. I told them that I wanted to go with the nuns so that I could get an education, to learn to read and write. Before leaving the first time to get teachings from Namkha Rinpoche, I told only my mom that my intention was to become a nun. My mom said, “Oh, this is very good! This is very nice. Being born in samsara, there are many troubles and problems the whole life. There is no happiness. If you become a nun, this will be very good.” So, my mother supported me a lot.
RCW: Listening to your story, it sounds as though the Tibetan community shows equal respect to the nuns as they do for the monks. Is this true?
Geshema: Yes, but that is talking about the perspective of society. From another perspective, the male geshes have more opportunities and more confidence to speak in front of the public. The female geshes have much fewer opportunities to speak publicly. And so, they can feel nervous because of their lack of experience when they give teachings or speak publicly. So the nuns don’t have the courage to step forward and society doesn’t give them many opportunities. In that way, the nuns are in a difficult position. So, only in that regard, I feel that the female geshes are a little lower than the male geshes.
RCW: What kind of support do you feel would give the geshemas confidence to step forward? You have your organization, Niu Pal Gyi Den Nai, to help support them. Do you think this will help them gain more experience and confidence over time?
Palden Tsering: Yes, Niu Pal Gyi Den Nai is the first organization to support the nuns in giving teachings. From my experience over the past two years, now all the geshemas feel more support and are getting experience of giving teachings to the Westerners. Now the geshemas that have been teaching through Niu Pal Gyi Den Nai speak with much more confidence.
Geshema: At Menri, the male and female geshes are shown the same respect. Two times, I went out to a conference and the female geshes were given the very same seating and other respect as the male geshes.
Geshema Talks About the Practice of Tsa Lung
RCW: Can you share more about your first one hundred day tsa lung retreat in Tibet? How old were you and how many nuns were you practicing with?
Geshema: At that time, there were forty nuns that were doing the tsa lung retreat. Thirty-six nuns were with me and there were four nuns at a different retreat center doing the retreat. First, we had thirty days of preliminary practices. Then, the main practice was one hundred days. Then, that was followed by fourteen days of chulen [eating the essence of the elements] practice. So, it was a total of 144 days of practice. All the other nuns with me had lots of experience. They had done this retreat six or seven times and were all experts. It was my first time. I was twenty years old. I had to memorize all of the prayers and then recite them in front of the lama. But, I had a very happy and peaceful experience. I am hoping to continue doing this kind of retreat again and again.
RCW: In September, you are offering a month-long tsa lung teaching and practice for Westerners. Tell me about your vision for this retreat.
Geshema: From a spiritual point of view, they will receive the knowledge and experience to do this practice. From a physical body point of view, they will be able to strengthen their health. They will get the benefits for both spiritual and for health. This one month retreat is for both beginners and for experienced practitioners. For the experienced ones, I would like for them to have the experience of doing it again and getting more from the practice, to refresh and deepen their practice. For me, when I did it again and again, each time the experience was more perfect. For the beginners who do not know anything about tsa lung, they will get new knowledge and also learn from the more experienced practitioners. When I was doing the tsa lung for the first time and all the other nuns were very experienced, I learned a lot by practicing with them and watching them.
This is the first time for organizing a teaching by the geshemas of Ratna Menling Nunnery. I decided to take the initiative and to organize this through our Niu Pal Gyi Den Nai. When I was very young, all my relatives were always very supportive for whatever I wanted to do. Everyone always gave me a great amount of support. Through that feeling of support, I decided to request a name for our group from His Eminence Yongdzin Rinpoche, and we got the name Niu Pal Gyi De Nai. So now, we are organizing a teaching like this for the very first time.
More About the Life of Geshema Sherab Palzin
Geshema Sherap Palzin was born in the Water Male Dog year of 1982 to a family of nomads in Eastern Tibet. As a young child, she joined family members on a pilgrimage to the sacred sites of Khyungpo Riwo Tsédruk and Pugyal Yungdrung Lhatsé. Later at the age of thirteen, together with a few family members and other members of her community, she journeyed to be in the holy presence of Rakshi Tokden Drimé Yungdrung Rinpoche. From him, she received the oral transmissions for the preliminary practices, the main practice, and powa. Intensively practicing powa while there, she received the blessing of having Tokden Drimé Yungdrung Rinpoche place the kusha grass into the opening at the crown of her head, symbolizing her attainment of the result of powa. Once she returned home, she continued practicing while acting as a shepherdess to the family’s animals. In 2000, at the age of nineteen, she went to Khyungpo Riwo Tsédruk and received the novice vows from her root lama, Drupchen Namkha Gyaltsen Rinpoche and was given the name Sherab Palzin. Around that time, there were between two and three hundred nuns studying and practicing together under the guidance of Namkha Rinpoche.
She continued her practice of the preliminaries and again underwent a powa retreat and attained the result. The following Spring, she completed a forty-nine day dark retreat. From both Drupchen Namkha Gyaltsen Rinpoche and Tsukpü Rinpoche she received many oral transmissions and empowerments from the collected scriptures of Shardza Tashi Gyaltsen Rinpoche. In the Summer of 2001, as she was completing a second forty-nine day dark retreat under the guidance of Namkha Rinpoche, Chinese officials arrived and would not allow them to stay in that place and practice or receive teachings. Some nuns went back to their homeland, some went to various monasteries, and others, along with Sherab Palzin, went to Khyungpo Tengchen Gompa and continued their practice for four years. At that time, there was no separate place for the nuns and so they built their own place of residence and practice nearby the main center of Tengchen Gompa. During this time, she underwent a 125-day retreat practicing tsa lung, and chülen (extracting and eating the essence of the elements) and another forty-nine day dark retreat.
Drupchen Namkha Gyaltsen Rinpoche at Tsédruk Gompa
In 2005, due to the many difficulties in Tibet, Ani Sherab Palzin along with two other nuns decided to leave Tibet and go to India in order to meet His Holiness the 33rd Menri Trizin Rinpoche and His Eminence Yongdzin Rinpoche, and to continue their education and practice in the new nunnery that was being built in India near Menri Monastery. This journey would take them four months and twenty days. First, they traveled to Kongpo Bönri where Namkha Rinpoche had established the first dialectic school for nuns. Then, they traveled on to Lhasa and to Mt. Tisé [Kailash]. From Mt. Tisé, they headed towards Nepal. They mostly walked, without a guide or map, and made their way to the border of Nepal. On rare occasions, they were able to ride in a vehicle. They spent many days without any food or water. Finally crossing the Nepali border, they each received a bit of food. However, due to heavy rain their clothes were soaked. Unable to acquire any way of making a fire to either dry their clothes or heat their food, their difficulties continued. However, they eventually made their way to a Nyingma gompa where they were able to stay for 28 days. Leaving this gompa, they were able to walk with a shepherd who acted as their guide for six days. After six days, they traveled on alone.
Walking day and night, their feet became painfully swollen and covered in blisters. At this time in Nepal, there were armed Maoist throughout the country and they continually invoked the enlightened guardian Sipé Gyalmo for protection. Not having a map or guide, whenever they came to a crossroads Ani Sherab Palzin would use a Sipé Gyalmo divination in order to choose their direction. With the exception of spending a few hours walking in the wrong direction only a single day, they made their way directly to their destination. However, during that time, they were twice caught by the Maoist. Even though the soldiers held their rifles directly at the chest of the nuns, through the blessings of Sipé Gyalmo, they were released unharmed. Continuing on into Nepal, they were again captured. This time it was by the local Nepali police who refused to release them. They spent seventeen days in a Nepali jail before they were able to contact Triten Norbutse Monastery who arranged for their release. During their incarceration, when the Nepali prison officials saw they condition of their feet after walking for so many days and nights, it brought them to tears. Once released, they made their way to Triten Norbutsé and stayed there for five years continuing their practice and receiving teachings from His Eminence Yongdzin Rinpoche while construction of Ratna Menling in India was being completed.
Geshema Sherab Palzin and His Holiness the 34th Menri Trizin Rinpoche
In 2009, H.E. Yongdzin Rinpoche was meeting with the three nuns who had walked from Tibet to Nepal and told them, “You are the only three Bön nuns who have been able to come from Tibet to India. Now, you have this precious opportunity. You must continue your education and help to preserve the Yungdrung Bön.” In the Winter of 2010, they arrived at Ratna Menling India and began their studies in the dialectic school. After years of study, Sherab Palzin, along with a small group of nuns, graduated in the first class of nuns from the dialectic school and was awarded a geshe degree. Currently, she has taken the initiative and become one of the primary geshemas who is offering online teachings through Niu Pal Gyi De Nai. In this way, she hopes to give the other geshemas confidence to also become more comfortable in offering their knowledge to others.
What is the practice of tsa lung? A Brief Introduction
The practice of tsa lung is an ancient form of yoga that is used as a support practice for both the body and mind. Tsa is a Tibetan word meaning channel and in this context refers to the subtle channels within the physical body rather than the gross channels that carry blood, phlegm, and so on. On one way of counting, there are more than twenty-one thousand channels in the body. In another way of counting, the channels are actually so numerous that they are considered countless. However, there are three primary subtle channels that abide within the torso and head that are connected with the five major organs, the brain, the five sense organs, and that branch out to nourish both the subtle and gross elements of the body.
Lung is a Tibetan word meaning wind or air and in this context refers to the many kinds of subtle wind that move within the subtle channels within the physical body. There are many kinds of subtle wind including winds related to the emotional afflictions and winds related to wisdom and bliss. From these two broad categories, there are many ways to categorize the many kinds of winds. For example, there are The Nine Winds that range from The Eon Destroying Wind to The Wind of the Space of the Essence of Bön that supports abiding without interruption in the true nature. From the perspective of the physical human body and the yogic practice of tsa lung, there are five primary winds. These winds each are associated with specific characteristics, colors, shapes and and elements. Together, these five winds govern all actions of the physical body.
Nuns at Ratna Menling Nunnery complete their one hundred day tsa lung tummo retreat with a display of drying wetted sheets with the heat of their realization.
The Upward Moving Wind: This wind is located in the head and chest and governs the functions of breathing, swallowing, and talking. When it is developed and balanced, it supports the five senses, enables the realization of bliss and the singing of songs of realization. When it is undeveloped or weak, it results in dull senses, lying, harsh speech, and gossip, anxiety, and the inability to speak.
The Life-force Holding Wind: This wind is located in the heart center and governs the life-force and the power of the mind. When it is developed and balanced, the life-force and memory are stable and have power, there is strong mental focus, along with an experience of clarity and the blaze of wisdom. When it is undeveloped or weak, there is forgetfulness, agitation, anger, and an increase in thoughts. When very weak, there is insanity, unconsciousness, or death.
The Fire-like Wind: This wind is located at the navel and stomach and governs the functions of nourishing the body, digesting food, and generating warmth. When it is developed and balanced, there is physical vitality, the ability to control dreams, and the heat of spiritual awakening. When it is undeveloped or weak, there is sleepiness, dull-mindedness, bile-related illnesses, vomiting, and diarrhea.
The Pervasive Wind: This wind is located below the navel and throughout the body and governs many various functions of the body. When it is developed and balanced, all the limbs have strength and one gains the ability to perform miraculous feats. When it is undeveloped or weak, there is stealing and an increase in other negative actions, rheumatism or gout. When very weak, there is an inability to get up.
The Downward-clearing Wind: This wind is located in the area of the sexual organs and the legs and governs the control and release of urine and feces. When developed and balanced, the lower body has strength, and bliss is enhanced. When undeveloped or weak, the ability to control feces and urine is lost, problems with the kidneys, and negative actions related to desire such as adultery increase.
The practice of tsa lung unites specific movements of the body, visualization and awareness of the mind, and breathing exercises in order to develop and balance these winds to maintain health of the physical body and to gain stability and realization of the mind.
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