Category Archives: Yungdrung Bon Monasteries

Annual Retreat of Buddha Sherap Jamma at Menri Monastery

Jamma Chenmo, the Great Loving Mother

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.

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.

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

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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Current Event: The Annual Reading of the Enlightened Teachings of Lord Buddha Tönpa Shenrap

Nuns of Ratna Menling reading from the teachings of Buddha Tönpa Shenrap

Each year at Pal Shenten Menri Monastery and Ratna Menling Nunnery on the 14th and 15th lunar days of the 4th month, the enlightened teachings of Lord Buddha Tönpa Shenrap Miwoché are read out loud. In 2026, these dates coincide with May 30th and 31st on the Western calendar. During the ceremony, the sacred volumes containing these teachings are carried by both the ordained and laypeople as they circumambulate the temple complex. As a sign of respect for the sacredness of the scriptures, they are carried above the waist. Most often, they are carried on the shoulder. After completing the circumambulation, they are brought into the temples and distributed to the ordained monks and nuns for two full days of recitation. Reading the scriptures aloud is considered one of the thirteen activities for a meaningful human life. (See previous article: Thirteen Activities for a Meaningful Life).

His Holiness the 34th Menri Trizen, His Eminence Menri Pönlop Rinpoche, and other monks of Menri Monastery carry texts containing the words of Buddha Tönpa Shenrap while circumambulating.

The canon of sacred Yungdrung Bön scriptures is divided into two categories. The first category of texts consist of the teachings of the primordial enlightened ones and Lord Buddha Tönpa Shenrap. This category is known as Ka [Tibetan: bka’] meaning enlightened words or speech. These texts are further divided into four primary categories: (1) Dō [Tibetan: mdo], Sutra contains teachings regarding monastic rules, cosmology, medicine, hagiographies, and invocations, (2) Bum [Tibetan: ‘bum], the wisdom texts of The Hundred Thousand also known as The Prajnaparamita, (3) Gyü [Tibetan: rgyud], Tantra, and (4) Dzö [Tibetan: mdzod] The Treasury of the highest teachings known as dzogchen. In some catalogues, there can also be a fifth category of miscellaneous texts. Although each Yungdrung Bön temple in Tibet had a significant collection of Ka scriptures, the collections were not necessarily complete. This was especially due to repeated persecution throughout history of the Yungdrung Bön tradition which necessitated the hiding of texts. It is thought that only one complete collection survived. According to a catalogue of the Ka done by the 23rd abbot of Menri there are a total of 175 volumes. This number can vary according to various collections due to the availability of texts that could be copied, whether only main titles were counted as a volume, and so on.

Monks and nuns of Menri Monastery circumambulating with the scriptures of the Ka.

The second category of canonical texts is known as the Ka Ten [Tibetan: bka’ brten], Relying upon the Words. Thus, the Bön canon is referred to as the Ka and the Ka Ten. (This differs from the Buddhist canon which is referred to as the Kangyur and the Tengyur.) The Ka Ten includes commentaries, practices, rituals, and so on that rely upon the scriptures of the Ka as their root text. In order for a text to be included in the Ka Ten, it must undergo a rigorous and methodical analysis. Although there are over 300 volumes included within the Ka Ten, some catalogues do not include texts after the 14th century which are thought to be mainly texts of the New Bön tradition. Other catalogues do include these texts as well as the collective writings of other Bön sages such as Shardza Tashi Gyaltsen of the 19th Century CE. Additionally, many texts are incredibly rare and are guarded from outsiders. Therefore, few if any copies of these texts exist. Some texts are considered valid to be included in the Ka Ten by some, while being considered invalid and thus excluded by others. Titles can be included within unrelated volumes or counted individually, and so on. Even so, it is generally accepted that there are over 300 volumes of Ka Ten scriptures. These volumes include commentaries, scriptures of philosophy and logic, biographies, historical accounts, compositions of sacred songs, poetry, advice for disciples, collections of liturgical texts, and so on.

Traditionally wrapped and labeled Yungdrung Bön scriptures.

It is said that reading The Heartdrop of Jamma from the beginning until the end is the same as reading the entire 118 volumes of the Ka, the words of Buddha Tönpa Shenrap. This beautiful text, where the practitioner transforms their physical body into the sacred mandala of the limitless emanations of Sherap Jamma, has been translated by Raven Cypress Wood and published by Nine Ways. It is available in both print and eBook. For those who would like to listen to a meditative reading of the English translation of this text, it is available on the Nine Ways Youtube channel.

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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Developing Knowledge & Wisdom through the Power of the Lion of Speech

Mawé Sengé, Lion of Speech, with a sword of knowledge and a scripture.

After the Tibetan New Year celebrations, students at Menri Monastery enter into an intensive retreat to cultivate the qualities of the wisdom deity Mawé Sengé, Lion of Speech. This retreat begins on the 24th lunar day of the 1st month and concludes on the 30th lunar day. In 2026, these dates are March 12th – March 18th on the Western calendar. The purpose of this retreat is to receive the blessings and empowerment of the wisdom deity Mawé Sengé in order to develop and sharpen the students’ intellect to support their upcoming studies in the new school year. The practice of Mawé Sengé is performed many times each day and the mantra of the deity is recited as much as possible throughout the retreat with a minimum accumulation of one hundred thousand mantra recitations.

Mawé Sengé is the manifestation of the Dzok ku, the enlightened state that spontaneously expresses perfected qualities. If practiced regularly, he clears away the darkness of confusion, develops the intellect, and gives a quick and steadfast memory without forgetfulness. If his practice is properly applied and accomplished, there are seven specific signs that arise that indicate his blessings and power have been accomplished. These are called The Seven Signs of Attaining Wisdom that Blazes Like Fire. They are:

  1. The sign of having removed the darkness of lack of knowledge from the intellect. Specifically, this refers to removing a weak or unclear intellectual understanding. 
  2. The sign of having the eye of wisdom. This is the attainment of clairvoyance, expansive knowledge, and wisdom.
  3. The sign of being like a lion of glorious poetry. This refers to the ability to write expert discourses, specifically scholastic poems and compositions.
  4. The sign of the sun of superior knowledge rising. This refers to the capability of having clear knowledge, without any confusion, regarding the qualities of any knowable subject. 
  5. The sign of attaining the recollection of intelligence that is never forgotten. This refers to a steadfast capability of remembering what has been learned without forgetfulness.
  6. The sign of being like a thunderbolt when debating. This refers to the capability to brilliantly overcome all others, without defeat or fear, when debating any subject whatsoever.
  7. The sign of the intellectual memory being fast like lightening. This refers to an extraordinary ability of having a clear and quick memory.

“I go for refuge to the wisdom deity for the intellect. I generate the supreme mind of enlightenment for the benefit of vigorous training in the highest wisdom. Having compassionately purified all karmic obscurations without exception, please bestow the attainments of an increased intellect, useful knowledge, and a divine voice!”  

— From The Short Practice of Mawé Sengé. Tibetan translation: Raven Cypress Wood

Mawé Sengé holding a sword and a butter lamp

In the Yungdrung Bön tradition, there are two principal forms of the wisdom deity Mawé Sengé. Both of these forms share most characteristics. However, one form holds a sword and a scripture as the hand objects. The other form holds a sword and a butter lamp. This second principal form of Mawé Sengé is according to the prayer, An Offering of Praise for the Supreme Wisdom Deity Sherab Mawé Sengé, A Garland of Utpala Flowers composed by the highly revered Nyammé Sherab Gyaltsen Rinpoche.

“With a sword of wisdom held in your right hand, you cut the root of deluded thoughts and self-grasping.

With a butter lamp of clarity held in your left hand, you dispel the dark intellect and ignorance of migrating beings.

In the space to your right and left, the sun and moon blaze with the splendor of the inseparability of method and knowledge.”

— Extract from An Offering of Praise for the Supreme Wisdom Deity Sherab Mawé Sengé, A Garland of Utpala Flowers

Tibetan translations by Raven Cypress Wood

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Feast Offering to the Deities of the Mother Tantra

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Mother Tantra deities as painted by Lama Kalsang Nyima. Photo credit: Raven Cypress Wood

On the 21st and 22nd lunar days of the 1st month, Menri Monastery in Dolanji, India perform a feast offering to the deities of the Mother Tantra according to the Shen tradition. In 2026, these dates are March 9th and 10th on the Western calendar. This kind of feast offering, known as tsok [Tibetan: tshogs] literally means “collection, accumulation, assembly.”

The source of the Mother Tantra within the Yungdrung Bön religious tradition is the primordial Buddha Küntu Zangpo. It has three cycles: external, internal and secret. Each cycle has a root text and commentary that was written by the sage Milu Samlek. The main yidam of the Mother Tantra is Sangchok Tartuk and his consort Khandro Chema Ötso. Of the two general types of either peaceful or wrathful tsok, the tsok of the Mother Tantra is categorized as wrathful.

menri ma gyud tsok 2021
Tsok offerings for the principal deities and retinue of the Mother Tantra. Photo credit: Unknown

For those who have vows with a yidam deity, performing a tsok is an opportunity to repair broken vows or commitments related to the yidam practice and to increase merit and accomplishment associated with that particular yidam cycle. Having offered to the enlightened beings, we gain more power and energy. Additionally, past negative actions and the obstacles and imbalances of daily life are purified. Qualities such as health, longevity, prosperity, confidence, and stability are strengthened and increased. When undergoing a deity retreat, a tsok is performed each day in order to generate merit and remove obstacles for a successful retreat.

When performing a tsok, the ritual can be done in its condensed, medium-length, or extensive forms. This is determined by the purpose of the tsok, the sponsor, the circumstance, and the umdzé or ritual director of the feast offering. However, every tsok has stages that are essential and a similar structure consisting of preparation, preliminary practices such as setting a boundary, refuge, generating the mind of enlightenment and admission of wrongdoing and purification, the main practice consisting of prayers related to the specific deity or deities, and the concluding prayers of dedication and auspiciousness. In general, once the length of the tsok is determined, then the necessary substances, torma, and food offerings are prepared. Everything must be clean, prepared according to the specific text, and placed in its proper position in the shrine area.

To begin, the tsok offerings are ritually cleansed with water, incense, together with the corresponding mantras and visualization. Then, through mantric syllables and visualization, all of the offerings become a vast array that fills the three thousand-fold universe with wondrous offerings that delight each of the five senses including delicious foods that contains the eight qualities of nutrition, as well as limitless auspiciousness and positive qualities. The principal deity and retinue are formally invited to the tsok and asked to reside in the objects of support such as the yidam support torma or deity vase that has been properly prepared and placed in the center of the mandala.

wrathful tsok
A wrathful tsok offering. Photo credit: Unknown

Now that the enlightened deity is present, prostrations are offered. One can also take this opportunity to confess any broken vows or commitments to the deity and receive purification and renewal of those vows. The eight offering goddesses are imagined to arrive from the vastness of space and to present the eight external offerings to the assembly of deities. Then, rakta mixed with black tea is offered as a symbolic offering of the liberation of our desire and attachment. Next, the ritually prepared medicinal alcohol is empowered and presented to the yidam deities as a symbolic offering of our realization and wisdom developed during our practice. The tsok is then liberated by being cut. The top-most portion is offered to the yidam deities, and the next portion is offered to the lineage lamas of the practice being performed. The linga torma represents outer enemies and obstacles as well as the inner five poisons, wrong views and so on. This torma is now presented to the yidam and religious protecters, liberated by cutting, and then offered while requesting the bestowal of both the ordinary and supreme attainments of the practice. The Yungdrung Bön protectors are then invoked and presented with offerings. After this, the prayer of delighting the deities and the lineage with the tsok is performed, and the prayer of attainment through accepting the tsok is performed. Then, by eating the tsok, vows are renewed and the blessings of the deities are received. The leftovers of the tsok offerings are given as a gift of charity to those lower beings who are powerless to take part in the tsok and who depend upon our generosity to receive its blessings. The concluding practices include prayers of aspiration and auspicious followed by dedicating all of the virtuous activity performed during the tsok for the benefit of every sentient being within cyclic existence.

The Eight Offering Goddesses

“Within this mandala where marvelous things arise, there is a collection of enjoyable things such as sights, sounds, smells, tastes, things to touch, ornaments, Bön treasures, and so on. Through this unsurpassed cloud of offerings, both actually set out and imagined, may our sacred commitments be fulfilled!

Through the blessings of having fulfilled our sacred commitments to you, may the enlightened teachings of the Yungdrung Bön spread! Dispel into space all external, internal, and secret obstacles!”

And,

“Amazing! This sacred food is the essence of spiritual attainment. I will partake of it and receive both the ordinary and the supreme spiritual attainments!”

For more information about the cycle of Mother Tantra texts, see previous article: https://ravencypresswood.com/2021/12/18/a-brief-introduction-to-the-mother-tantras-of-yungdrung-bon/

Tibetan translations by Raven Cypress Wood



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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18,043rd Anniversary of Buddha Tönpa Shenrap’s First Deed: The Deed of Taking Birth in Human Form

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Buddha Tönpa Shenrap Miwoché being received by gods and goddesses at the royal palace of Barpo Sogyé

The 15th day of the 12th lunar month is the 18,043rd birth anniversary of the founder of the Yungdrung Bön religious tradition, Buddha Tönpa Shenrap Miwoché. In 2026, this lunar day coincides with February 1st. This is an especially auspicious time to perform acts of virtue and take sacred vows.

In the ancient past, there were three brothers named Dakpa, Salwa, and Shépa who lived in a pure world and who had studied and mastered the Yungdrung Bön teachings. With the power of their clairvoyance, they could see sentient beings within the three thousand-fold universe creating karma and experiencing suffering by being trapped in the cycle of birth, aging, sickness, death, and rebirth. They felt great compassion for these beings and went before the god of compassion, Shenlha Ökar and asked how they could help rescue sentient beings from their suffering and misery. Shenlha Ökar instructed them to go into the world one after another in order to guide beings out of suffering with the Yungdrung Bön teachings. Dakpa, being the eldest, went first to the planet Earth and ministered to sentient beings. Dakpa was born as a human being and took the name Togyal Yékhyen. For a thousand years, he taught both humans and non-human beings and countless sentient beings were liberated. Afterward, he presented an account of his time on earth to various wisdom deities and asked how it might be possible to liberate those beings who he had been unable to tame. The wisdom deities responded that even though the Yungdrung Bön was all that was needed, even the light of the sun that pervades everywhere cannot illuminate a windowless house, or a north-facing cave. Thus, sentient beings that persist in their wrongdoing because of being afflicted with the passion of their five poisons are very difficult to tame. Thus, Buddha Togyal Yékhyen wrote his teachings down with turquoise ink on ivory-colored paper and then went to see the middle brother, Salwa. He addressed him with these words:

“Although countless sentient beings have been liberated through my activities, I have left the earth and cyclic existence. After some time has passed, it will be appropriate for you to begin your work of liberating sentient beings from cyclic existence through the teachings of Yungdrung Bön.”

Time passed, and as acts of virtue declined on the earth, so did the energy of loving kindness. The generations of benevolent kings passed and the teachings of Buddha Togyal Yékhyen faded from the world. As the era came to an end, there was destruction of the land and civilizations by floods, fire, and earthquakes. After a period of emptiness, a new time period began. Salwa left his pure abode and descended to the realms of the gods to prepare for a birth of flesh and blood as a human being. He was born on earth in the land of Tazik Olmo Lungring as a prince in the Southern palace of Barpo Sogyé 18,043 years ago. He was given the name Shenrap because he was born into the Shen clan and was the highest within this clan, Rap. He was named Miwoché because he had taken a great human form. His personal name was Künlé Namgyal, Completely Victorious Over Everything. A total of seven buddhas had manifested in cyclic existence in the eons prior to his birth. This is why he is known as the eighth buddha, or the eighth guide of sentient beings. Because he was already an enlightened being and beyond cyclic existence, his taking birth in the human realm is considered a great deed of compassion.

He was born just before sunrise on the 15th day of the 12th lunar month to King Gyalbon Thökar and Queen Gyal Zhema. He had all of the major and minor marks of an enlightened being. A gathering of gods from above, a gathering of deities from intermediate space, and a gathering of powerful earth spirits all circumambulated the palace and proclaimed that they had arrived in order to be the first disciples of Tönpa, The Teacher.

Buddha Tönpa Shenrap Miwoché

This is an especially auspicious day to recite the following Homage to Tönpa Shenrap Miwo. Many masters, including Menri Pönlop Yangtön Trinley Nyima Rinpoche, recite this prayer before giving teachings.

སྟོན་པའི་རྒྱལ་པོ་འཁོར་བ་འདྲེན་པའི་དཔལ། མུན་པའི་ཚོགས་རྣམས་འཇོམས་བྱེད་སྒྲོན་མེའི་འོད། མ་རིག་ནད་གདུང་སེལ་བ་སྨན་པའི་གཙོ། མི་ཡི་མཆོག་ཏུ་གྱུར་པ་དམུ་ཡི་རྒྱལ། དུག་ལྔའི་འདམ་དང་མཚོ་སྐེམས་མེ་ཆེན་དཔུང་། མཚན་དང་དཔེ་བྱད་སྡན་པའི་གཟི་འཕགས་པོ། དཀའ་བ་སྣ་ཚོགས་དང་དུ་བླངས་ནས་ནི། མཛད་པ་སྣ་ཚོག་མཐར་རུ་ཕྱིན་མཛད་ཅིང་། གཟིགས་ཚད་བཞི་དང་དགོངས་ཚད་དྲུག་གཉིས་ཀྱིས། བྱམས་པ་ཆེན་པོས་འཁོར་བ་སྒྲོལ་མཛད་པའི། གཤེན་རབ་སྤྲུལ་པའི་སྐུ་ལ་ཕྱག་འཚལ་ལོ།

tön pé gyal po khor wa dren pé pel, mün pé tsok nam jom jé drön mé ö, ma rik né dung sel wa men pé tso, mi yi chok tu gyur pa mu yi gyal, duk ngé dam dang tso kem mé chen pung, tsen dang pé jé den pé zi pak po, ka wa na tsok dang du lang né ni, dzé pa na tsok tar ru chin dzé ching, zik tsé zhi dang gong tsé druk nyi kyi, jam pa chen pö khor wa dröl dzé pé, shen rap trül pé ku la chak tsal lo

“Homage to the Eighth Guide of the Universe, Sangyé Tönpa Shenrap Miwo

King of Teachers, you are a glorious guide out of cyclic existence. A lamp who dispels all darkness, you are the principal physician who clears away the torment of ignorance and illness.

Most supreme among humanity, you are a King of the Mu lineage. You are a mighty fire that dries up the ocean and swamp of the five poisons and you have the major and minor marks of a noble sage.

Having undertaken many various hardships and having completed a diversity of activities, by means of the four kinds of valid perception and the six kinds of valid enlightened intention, and through great love, you liberate from cyclic existence. I prostrate to the emanated body of the highest Shen!”

Buddha Tönpa Shenrap Miwoché

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