November 11, 2024 is the birth anniversary of the leader of the Yungdrung Bön religious tradition, the Lord of Refuge and 34th Holder of the Golden Throne of Menri Monastery, the supreme Lungtok Dawa Dargyal Rinpoche. He was born in the Domé region of Tibet and was given the birth name of Norbu Sampel. His family were members of the Pel Shenten Gamel Yungdrung Dargyal Ling community. At the age of five he began school and at the age of eight he began to learn the foundational teachings of Yungdrung Bön. At the age of eleven he entered Gamel Monastery and received the name Zöpa Tsöndrü and received genyen vows. Upon reaching the age of seventeen, he received novice monk vows and was given the name Tsultrim Nyima. One year later, he entered the Gamel Dialectic College.
In 1994, the 33rd throne holder of Menri Monastery, the lord of refuge Lungtok Tenpé Nyima Rinpoche returned to Tibet for the first time since his exile. During his visit to Gamel, he bestowed the complete 250 renunciate vows upon the future 34th throne holder and received from him the name, Dawa Dargyal Wangpo.
Although he had completed his geshe degree in 1996, he traveled to India the following year and began his studies in the Menri dialectic college. In 2012 at the age of 39, he received his Menri Geshe degree in the presence of H.H. 33rd Menri Trizin Rinpoche. He fulfilled many roles within Menri Monastery after his graduation such as serving as treasurer and general secretary. On September 14, 2017 the 33rd Menri Trizin Rinpoche showed the truth of impermanence and passed beyond his physical body. Acting as the general secretary, it was the responsibility of Geshe Dawa Dargyal to organize the memorial and cremation rituals.
Following many days of traditional prayers and rituals, on the morning of January 1, 2018 Geshe Dawa Dargyal was selected as the 34th Menri throne holder. His enthronement ceremony took place on February 20, 2018, the 5th lunar day of the first Tibetan which coincided with the birth anniversary of the second buddha and the one who established Menri Monastery, Nyammé Sherab Gyaltsen.
ཁྲི་འཛིན་སོ་བཞི་པ་ཆེན་པོའི་གསོལ་འདེབས།
Supplication of the Great 34th Throne-holder
ཨེ་མ་ཧོ།
How wonderful!
གྱེར་བསྟན་རིན་ཆེན་མཚན་ཡང་ལྡོག་པའི་ཞིང་།།
In a land isolated from even the name of the precious Bön teachings, ལུང་རྟོགས་པད་མའི་དགའ་ཚལ་བཞད་པའི་མགོན།།
The oral transmissions and realizations blossomed in the master’s pleasure garden of lotuses. འཕྲིན་ལས་རྟ་བདུན་སྣང་བ་གཤེགས་པའི་རྗེས།།
Following the enlightened activities of the departed Sun who had appeared, ཆ་རྫོགས་ཟླ་བའི་མགོན་ལ་གསོལ་བ་འདེབས།།
I supplicate to the master who is a completely full Moon in every way!
མཆོག་གསུམ་ཡེ་ཤེས་སྒྲིབ་བྲལ་སྤྱན་ལྡན་གྱིས།།
By having the eye of immaculate wisdom of the three jewels, རྒྱལ་བའི་འཕྲིན་ལས་སྐྱོང་བའི་མགོན་བསྐོས་པ།།
You were appointed the Lord who protects the enlightened activities of the buddhas. གང་འདིའི་གསང་གསུམ་བཞེད་དོན་ལྷུན་གྲུབ་པའི།།
Spontaneously accomplishing any wish of the three secret places, ཐུགས་མཆོག་གཡེལ་མེད་དམ་པར་མཛད་དུ་གསོལ།།
I supplicate to the excellent, undistracted supreme mind!
Supplication prayer written by H.E. Yondzin Tenzin Namdak Rinpoche, translated from the Tibetan by Raven Cypress Wood
Raven Cypress Wood with the supreme 34th Menri Throne holder
All Translations from Tibetan by Raven Cypress Wood
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H.H. 34th Menri Trizin ceremonially grinding ingredients of the mendrup
Menri Monastery in Dolanji, India is currently conducting the Great Retreat of the Medicine with Swirling Rays of Light, Mendrup Ö Zer Khyilwa. (See previous article for the retreat schedule, description of the preliminary practices, and overview of the history and lineage of the great mendrup retreat: https://ravencypresswood.com/2024/04/13/the-great-retreat-of-the-medicine-with-swirling-rays-of-light/) There are many mendrup cycles within the Yungdrung Bön tradition with each relying upon a different yidam, or meditational deity. Some mendrup cycles are vast and complex and many others are much shorter and simpler. The Medicine with Swirling Rays of Light cycle is one of the most extensive and complex cycles and is according to the trowo, or wrathful deities. Although all the peaceful and wrathful deities are invoked during the mendrup ceremony, for the main practice of the Medicine with Swirling Rays of Light the primary yidam is the embodiment of Buddha Tönpa Shenrap’s Enlightened Mind, Trowo Tsochok Khagying.
Trowo Tsochok Khagying and his consort Khala Dukmo
Once the outer and inner preliminary practices and empowerments of the mendrup ritual are complete, the mandala palace surrounded by various offerings and the bags of mendrup ingredients becomes the focus of spiritual activity. From the beginning of the main ritual and until its conclusion, the main mantra for empowering the mendrup is recited continuously day and night. Within the main temple, designated monks take shifts reciting the mantra and circumambulating the mandala. Outside the main temple, everyone is encouraged to recite the mantra as much as possible and to circumambulate the temple complex. The medicinal ingredients of the mendrup ingredients alone are beneficial but they do not contain blessings. For that, it is necessary to perform the practice of the deities, make offerings and supplications, and especially to recite many hundreds of thousands of the mantra. In this way, power and blessings are conferred to the physical substances.
Mandala for the deities of absolutely complete and indestructible pacification used during the mendrup retreat
The mandala at the center of these activities supports the continual presence of the deities by being imbued with images and substances whose qualities correlate with those of the respective deities. Every element of color, shape, direction, and size has its own meaning and importance. A special vessel of mendrup ingredients is placed above the mandala in the center and in each of the cardinal and intermediate directions. These vessels in the center and the four cardinal directions contain ingredients associated with the qualities of their respective directions and are covered with silk cloths ornamented with the symbol of the respective directions. These directions of the mandala correspond with the geographical ones. The four vessels in the intermediate directions are covered in yellow.
The mandala palace surrounded by bags of mendrup ingredients connected by the zung tak cords
The center of the mandala is the seat of the principal deity Trowo Tsochok Khagying. This is the place of the Suchness Buddha Family. In this case the center is characterized by the color yellow, and associated with the element of earth. The yellow covering is ornamented with a white AH syllable which is the seed syllable of Trowo Tsochok Khagying, and a red MA syllable which is the seed syllable of his consort Khala Dukmo.
The East, which is always considered to be the front gate of the mandala, is the place of the Yungdrung Buddha Family. It is characterized by the symbol of a yungdrung and, in this case, the color white and the element of space.
The South is the place of the Jewel Buddha Family. It is characterized by the symbol of a wish-fulfilling jewel and the color blue, and is associated with the element of water.
The West is the place of the Lotus Buddha Family. It is characterized by the symbol of a pure lotus and the color red, and is associated with the element of fire.
The North is the place of the Wheel of Bön Buddha Family. It is characterized by an eight-spoked wheel of the Bön teachings and the color green, and is associated with the element of wind or air.
His Holiness the 34th Menri Trizin leads the practice of Medicine with Swirling Rays of Light with the zung tak cords reaching from the mandala to his throne
A cord is attached to each of the five main mendrup vessels in the center and cardinal directions. The color of this cord corresponds to its respective direction. These are the zung tak, or empowerment cords. They are stretched to the bags of mendrup ingredients surrounding the mandala, wound together, and then brought to the throne of the ceremony leader, in this case His Holiness 34th Menri Trizin Rinpoche. Throughout the performance of the rituals and mantra recitations, these empowerment cords are blown upon in order to carry the power and blessings to the physical substances. Similarly, having the cords connect the mandala to the bags of mendrup ingredients in the surrounding area imbues them with the power and blessings coming from the presence of the enlightened deities.
The nine vessels of mendrup ingredients after being ceremonially brought from the mandala palace
Once the requisite vessels of mendrup ingredients and offerings are placed above and surrounding the mandala, it is closed from view until the conclusion of the ritual. When necessary to interact with the immediate area of the mandala, those appointed to do so have the responsibility to abide by the tantric rules of behavior in order to not introduce any defilements or obstacles into the ritual environment. Once the rituals and mantric recitations are complete, the boundary is opened and the vessels of mendrup ingredients on the mandala and the bags surrounding it are ceremonially carried to where the ingredients are ground into a fine powder. First, the vessels from the mandala are opened and the ritual leaders ceremonially grind and mix the ingredients.
His Holiness 34th Menri Trizin Rinpoche and His Eminence Menri Pönlop Rinpoche ceremonially grind the ingredients from the central vessel of mendrup
However, the majority of ingredients are ground into a fine powder using modern methods and then distributed to the public. Major sponsors of the Great Retreat of Medicine with the Swirling Rays of Light will receive larger portions of the mendrup in appreciation for their support. Yungdrung Bön monasteries will receive a larger amount as well to dispense to their respective communities. Most of the mendrup will be stored at Menri and distributed over the coming years with the mindfulness that it must last until the next great mendrup retreat is performed which could be decades from now.
The primary mantra of the Medicine with Swirling Rays of Light is SO OM BA WA DÉ NA RA SA YA NA YU DRANG DU TSI SO THA.* This mantra is not like an ordinary sentence that can be translated into a conceptual meaning. The power of the mantra is beyond concepts. Yet, although it is not possible to be translated, specific qualities and associations can be made with each of the syllables. However, the practitioner should not restrict the power and blessings of the mantra to these limited intellectual understandings.
SO: syllable of enlightened body, enlightened speech, and enlightened mind; as well as the three enlightened bodies of the Bönku, Dzok ku, and Tülku
OM: syllable of the five wisdoms (1) the wisdom of emptiness, (2) mirror-like wisdom, (3) all-accomplishing wisdom, (4) discriminating wisdom, and (5) the wisdom of equanimity
BA WA: syllables of the high spiritual masters
DÉ NA: syllables of giving, of bestowing
RA SA YA NA: syllables of the highest and most extraordinary medicines that cure illness and pacify obstacles
YU DRANG: syllables of the Zhang Zhung language meaning du tsi
DU TSI: syllables of blessed nectar medicine that has the power and blessings to heal all illness and disturbances, and to support longevity and good fortune
SO THA *: syllable of transforming the impure body, speech, and mind of ordinary beings into enlightened body, speech, and mind. The syllables that dissolve all illness and obstacles into pure space.
When reciting, it is of the utmost importance to connect with the mantra as a request of the enlightened ones, the yidams, the khandro, and the lamas to bestow their blessings and to transform your impure body, speech, and mind into pure body, speech, and mind; and to remove all outer, inner, and secret obstacles. Reciting this mantra can transform any liquid into medicine which gives it the potency to pacify the afflictive emotions. For example, if one is drinking juice or milk the mantra can be recited and blown into the liquid. This transforms the liquid from an ordinary substance to a blessed substance.
Night-time circumambulation of the outside of Menri Monastery’s main temple
Mendrup can be taken by anyone at anytime for any condition. It is considered to be a single medicine for hundreds of illnesses. Its benefits are not restricted to human beings and can be given to animals or to the environment. The benefits of ingesting or wearing mendrup are unimaginable. It contains the blessings and power of the enlightened ones, the deities of medicine, the wisdom deities, the protectors, and the deities of wealth. It is said that even if one talks continuously for fifty years trying to explain every benefit of mendrup, the explanation would not be finished.
Having faith in the blessings and power of the mendrup gives energy, motivation, and openness to seek out and receive the medicine. Faith in the medicine has such power that even just seeing the mendrup can bring benefit and blessings. Simply by having the mendrup touch the tongue, it is possible to attain enlightenment. It is a single medicine for hundreds of ills. It has the potency to cure the three kinds of physical illnesses which arise from the imbalance of wind, bile, or phlegm. It supports longevity, personal power, vitality, and good fortune. It is like a wish-fulfilling jewel. It can bring food to the hungry and safety to those who need shelter, and so on. It opens the subtle wisdom channels within the body and blocks the movement of the winds related to the five poisons.
It can also be worn against the body for blessings and protection. Most amulets of the Yungdrung Bön tradition contain a small amount of mendrup as one of the required ingredients. If someone who is dying is given mendrup or a sachet of mendrup is placed around their neck, it will connect them with the peaceful and wrathful deities during the intermediate state after death and will ensure that they have a positive rebirth.
The mendrup ingredients are finely ground, packaged in small amounts, and then distributed for free to the public
Aside from requiring storage in a clean and respected place, there are only two restrictions associated with mendrup. First, it should never be traded or sold, but rather offered freely as a gift especially from a master to their students. Second, when ingesting the mendrup, meat should not be eaten soon afterwards. In general, it is taken each day in the early morning on an empty stomach. A small amount of the powdered substance is put into warm or cold water and allowed to dissolve slightly. Ideally, the main mantra is recited before drinking the liquid. Alternately, it can be placed directly into the mouth on the tongue and swallowed. A greater or lesser amount can be used, and it can be taken anytime day or night. However, whenever ingesting mendrup, one should be aware of receiving the unimaginable power and blessings of the enlightened deities that overcome all afflictions and suffering.
If you would like to make a donation to support this very auspicious occasion, you can do so through H.E. Menri Pönlop’s United States retreat center by following this link: http://kwling.org/ Follow the link and then click the donate button in the upper right of the page. You can make a notation that the donation is for the mendrup ceremony.
The Medical College of Sorig Bum Zhi Menri Ling grinding and processing the mendrup ingredients
General Overview of the Necessary Ingredients for Medicine with Swirling Rays of Light
All of the necessary ingredients and instructions for their proper collection are enumerated in the text of Medicine with Swirling Rays of Light, Mendrup Ö Zer Khyilwa.་ If they are counted individually, there are over 30,000 ingredients. This list is included as a mere example of the diversity of necessary ingredients. All ingredients should be of the highest quality and without faults or defilements. Sometimes, as in the case of many types of roots, a specific size and shape are necessary in order for them to be acceptable ingredients. Ingredients from sacred places such as Kongpo Bönri and Mt. Tisé are especially sought after. The collection of the ingredients needed can take many years and be quite costly.
One of the most important ingredients to be included is mendrup containing the essence of the previous ancient mendrup retreats. After that are the primary ingredients of arura, barura, and kyurara which in combination are considered to be a great panacea.
arura [Chebulic myrobalan, Terminalia Chebula]
barura [Terminalia belerica Roxb]
kyurura [Embelic Myrobalan, Emblica Officinalis]
The six excellent substances, the five grains, and the five precious things are also of primary importance. These substances are highly valued and are regularly added to torma, healing water, as well as being placed inside statues, wealth vases, chortens, and so on. The six substances are:
chu gong: It is a kind of essence of water sometimes translated as bamboo essence. There are three kinds of chu gong: (1) chu gong collected from wood or trees, (2) chu gong collected from rocks, and (3) chu gong collected from water
saffron, there are five types and the best quality should be chosen
cloves
nutmeg
green cardamom
black cardamom
The five grains: although it is common to add as many different kinds of grains as possible, it always includes:
barley
wheat
rice
beans
sesame
Precious things such as:
gold
silver
copper
metal
pearl
coral
turquoise
zi stone
crystal
white conch
There are many different kinds of plants, herbs, and trees that must be collected from many different geographical areas. These must be growing in the right place, be at the correct stage of growth, be gathered at the proper time of day, and be dried properly according to the character of the plant as well as the qualities to be enhanced. Thus, a plant that is gathered for its ability to bring warmth should be growing in the sun, gathered on a sunny day when it is warm, and be dried in the sun and heat. Sometimes the entire plant is used and other times only the flowers, leaves, stalk, buds, fruit, berries, pollen, seeds, or roots are needed. Quantities vary according to what can be acquired, the rarity of the ingredient, and the hazards in acquiring it.
Additional ingredients include the nine kinds of water which is water from:
the snow of a high mountain
a waterfall
river water
sacred lakes
ocean water
spring water
rain water
water that never freezes (There is drinkable water in the Himalayas that never freezes and is not a hot spring)
milk from a pure white cow
additional kinds of water are often added such as mineral water
There is a multitude of other ingredients. These include:
the three kinds of incense: white sandalwood, red sandalwood, valerian
white salt, black salt, and rock salt
molasses, dark brown sugar, and light brown sugar
crystallized sugar
unsalted curds
unsalted yogurt
unsalted butter from many different types of animals
milk from many different types of animals
honey
shellac resin
special cloth
a collection of various knotted threads
amber and a variety of other tree resins
sulphur
camphor
white and dark-colored grapes
calcite
many different kinds of oils
many different kinds of eggs
many different kinds of alcohol
Mendrup vessels from the mandala being uncovered
* The syllable “THA” is slightly aspirated and pronounced by placing the tongue behind the front teeth. This is different from a hard “TA” sound where the tongue is pressed against the roof of the mouth such as in the word “tower.” It is also different from the English language pronunciation of “TH” where the tongue is placed between the teeth such as in the word “thing.”
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The 8th day of the 10th lunar month is the birth anniversary of the intrepid scholar and spiritual master Karu Drupwang Tenzin Rinchen Gyaltsen Dechen Nyingpo, better known as Karu Drupwang Rinpoche. In 2023, this lunar date corresponds with November 20th. Born at sunrise in 1801 C.E. to a wealthy family in Kham, Tibet, his birth was precipitated by miraculous signs and his autobiography recounts that he was urged to take rebirth by a group of deities so that he could benefit beings through his manifestation. Throughout his life, he traveled extensively on lengthy pilgrimages and was a strong advocate for maintaining the authentic history of Yungdrung Bön sacred sites while maintaining a nonsectarian view and having meaningful interactions with a wide range of people from kings to outcastes. Throughout Tibet and Nepal, he became well known for both his intellect and his magical power.
An emanation of the 8th century B.C.E. yogi Lishu Taring, the first of his many visionary encounters occurred at the young age of two years old when he was visited by this sage and given extensive, detailed spiritual instructions. At the age of six, he took monastic ordination and began his studies at the nearby Nor Ling Monastery. He was an excellent student and was highly praised by his teachers for his achievements. However, upon the death of his father when he was thirteen, the family’s wealth, status, and influence quickly began to decline. As such, his position within the monastery also declined and the previous jealousy of his peers turned to outright hostility. After a few years of suffering from insults and ill treatment, he left the monastery in order to undergo a lengthy, solitary retreat. This retreat was interrupted however due to unforeseen circumstances that required him to fulfill his monastic responsibilities at Nor Ling. Again experiencing abuse from his peers, he made the decision to begin a lengthy pilgrimage. This began his lifetime of travel, visionary encounters, and his lasting impact on the the spiritual life and culture of the people of Dolpo and Lubrak in Nepal.
His first pilgrimage brought him to Kongpo Bönri where he had many extraordinary visionary encounters. He continued on to Tashi Menri and Kharna in Central Tibet, as well as many Zhang Zhung sacred sites as he made his way to Western Tibet. During these journeys, he would often discover that a Bönpo sacred site had been subsumed into Buddhist lore and history with no remaining Bönpo relevance. At this, he would fervently go about doing his best to correct the historical and religious record. One of his most well-known compositions is his detailed pilgrimage guide to Mount Tisé [a.k.a Mount Kailash], ACatalogue of Snowy Tisé which was written in 1844 C.E. This is the most detailed pilgrimage guide to this ancient sacred site and details its ancient connection with Yungdrung Bön.
The Southern side of Mount Tisé
He spent a great deal of time in the village of Lubrak and sponsored the construction of a village temple of Yungdrung Phüntsok Ling in 1846 C.E. During this time, he met an impoverished woman and her son. Being a widow, the mother was having great difficulty providing for her child. Moved with compassion and feeling a connection with the young boy, he took him under his care. This boy went on to become one of his main students and the renowned master Drogön Tenzin Nyima.
Karu Drupwang Rinpoche’s other well-known composition is the Mar Ti Duk Nga Rang Drol, Essential Instructions on the Self Liberation of the Five Poisons. He received this dzogchen text as a mind treasure when he was twenty-five years old. During one of his visits to Lubrak, he wrote this text down in order to support the spiritual needs of the community. These teachings continue to be a part of the annual ritual in Lubrak and Karu Drupwang’s original manuscript is still held in the village as one of its great treasures.
“As for mirror-like wisdom, externally, it is the wisdom of not grasping at the self-nature of appearances. Internally, it is the wisdom of not grasping at the self-nature of one’s own identity. Secretly, it is the wisdom of not grasping at one’s own natural mind. Most secretly, it is the wisdom of not grasping at one’s own essential nature.
Every appearance of ignorance and delusion that arises, is in actuality emptiness. This wisdom of knowing emptiness is the wisdom of absolute reality.”
From the Mar Ti Duk Nga Rang Drol, Essential Instructions on the Self Liberation of the Five Poisons
After spending long periods of time throughout Dolpo and Mustang, he made his way to Kathmandu, Nepal. There, he was often at the stupa of Swayambunath begging for alms. At this sacred site, Karu Rinpoche continued to have vivid, visionary encounters. He traveled throughout the Kathmandu valley encountering a variety of people and cultures. However, in 1852 C.E. he returned to Tibet and became a root lama to the esteemed 23rd Menri Trizin Künkhen Nyima Tenzin. During this time, he also became the Khenpo of his former monastery, Nor Ling.
First pages of the Autobiography of Karu Drupwang Tenzin Rinchen
Upon the insistent urging of a disciple, he wrote an autobiography that was completed in 1845 C.E. which can be found in the temple of Samling in Dolpo, Nepal. Although the exact date of his passing beyond this life is not known, it is generally understood to have occurred some time in 1861 C.E.
Chapters within the Mar Ti Duk Nga Rang Drol, Essential Instructions on the Self Liberation of the Five Poisons:
Teachings on the Opportunities and Good Fortunes that are Difficult to Obtain from the Systematic Guidance for the Preliminary Practices of the Essential Guidance on the Self Liberation of the Five Poisons
Systematic Guidance Regarding the Difference Between Virtue and Wrongdoing, and Impermanence
Systematic Guidance on Going for Refuge
Systematic Guidance on Generating a Mind of Enlightenment
Systematic Guidance on Purifying Wrongdoing through Admission of Wrongdoing and Purification
Systematic Guidance on Completing the Accumulations through the Mandala Offering
Systematic Guidance on Receiving Blessings and Self-empowerment through Supplication
Teaching and Advice for Calm Abiding by Focusing on AH
Teaching and Advice for Searching the Mind and Awareness
Teaching and Advice for Introducing and Concentrating on the Mind
Teaching and Advice on the Path of the Six Aggregates
Teaching and Advice for Enhancing Gek Sel Practice
Teaching and Advice for Dark Retreat and Clear Light
Teaching and Advice for the Nourishment through Chulen [Extracting the Essence]
Teaching and Advice on the Six Important Points of Practice
Teaching and Advice for Abiding in the State of the Mind’s Essence
Teaching and Advice for Fully Realizing the Bön Essence
Teaching and Advice regarding the Result which is All-penetrating Wisdom
Teaching and Advice on the Power to Work with Deathless Birth
Teaching and Advice for Attaining Buddhahood with No Physical Aggregates Left Behind
Practice of the Goddess [Jamma]
The Clear Mirror of A Hundred Horoscopes of the Essential Instruction on the Self Liberation of the Five Poisons
A Little Song About the Connection Between the Relative and the Absolute
Abridged Preliminary Practices
Supplication of the Root Lama Drupwang Tenzin Rinchen [Composition of a disciple]
Expiation through Offering to the Lama
A Letter to the Ghosts and Demons that Suppresses Phenomenal Existence with its Majestic Brilliance
Walchen Gekho with his consort, Queen of the Drala
Each year from the 22nd-29th lunar days of the Eighth Tibetan month, Menri Monastery in Dolanji, India holds an intensive retreat for the fierce yidam Walchen Gekhö. Specifically, they perform the practice from the text compiled by the Second Buddha Nyammé Sherap Gyaltsen Rinpoche, “Gekhö Sangwa Drakchen, The Greatly Fierce, Secret Gekhö.” In 2023, these lunar dates correspond with October 6th-13th on the Western calendar.
Gekhö is a deity associated with the ancient land of Zhang Zhung, and his tantric practice was widespread throughout the kingdom. In the Zhang Zhung language, “Gekhö” means “demon tamer.” It is said that he originally descended upon the sacred mountain of Gang Tisé (also known as Mount Kailash), and that he and his retinue dwell there. However, even though there is a close association with an earthly abode, he is not a worldly guardian. Rather, he is the embodiment of enlightened quality that manifests as a meditational deity who protects Yungdrung Bön practitioners.
“In order to lead those who have not gained realization, Walchen Gekhö possesses the Five Bodies and the Five Primordial Wisdoms. Through the truth of pacification, and through these forceful, wrathful means, those who are untamed will be tamed!”
From the Essence Practice of the Fierce Champion, Zhang Zhung Meri
One manifestation of Walchen Gekhö is Zhang Zhung Meri. This yidam deity is closely associated with the dzogchen practice of the Zhang Zhung Nyen Gyü, The Aural Transmission of Zhang Zhung. The view of dzogchen is, by definition, perfected and beyond needing to apply any methods to develop or perfect it. However, because the practitioners of dzogchen have not yet fully realized this primordial perfection, the deity Zhang Zhung Meri offers protection and support while they are on the path of realization.
“É AH
Namo!
Buddhas of the three times, please listen and pay heed to me!
Having ignorance and a body of flesh, because of the influence of the material body and the afflictive emotions, I am not connected with the five wisdom bodies but are connected with deluded thoughts and afflictive emotions. I offer this open admission of wrongdoing to the buddhas of the three times. Please bestow the vivid accomplishment of the Five Enlightened Bodies to me!
Without the activities of compassionate, skillful means, and because of the afflictive emotion of pride that grasps at an identity, I have committed wrongdoing by elevating myself and lowering others, and I have acted from wrong views. I request tolerance from Ati Muwér! Please bestow the accomplishment of being equal to the changeless state!
Not equal with the state of powerful compassion, and overcome with the contamination of the cumulative actions of ignorance and hatred such as causing killing and condemnation, I openly admit my wrongdoing to the state of Walchen Gékhö. Please bestow the accomplishment of uninterrupted compassion!
Because of anger and hatred that are produced, and not having a mind of loving kindness, I have been involved in killing and cutting the life force. I openly admit my wrongdoing to the gathering of Gékhö deities. Please bestow the accomplishment of being endowed with compassion and a mind of loving kindness!
Because of not being endowed with a state of clear wisdom, I have been lazy and acted from a clouded mind and delusion. I have improperly exploited and taken advantage of others. I openly admit my wrongdoing to the root deity Walchen Gékhö. Please bestow the accomplishment of a state of all-clear wisdom!
Because of having a hateful mind and not speaking truthfully, through pride and meaningless words, I have accumulated anguish [for others]. Because of the activity of deluded speech, I could become mute [in the future]. I openly admit my wrongdoing to the root deity Walchen Gékhö. Please bestow the accomplishment of a pleasant voice of truthful words!
Not having a mind of supreme generosity and devotion, I have been overcome by attachment, desire, and aggression. Because of the karma of improper, aggressive desire, I could become a cannibal-like spirit [in the future]. I openly admit my wrongdoing to the root deity Walchen Gékhö. Please bestow the accomplishment of a great rainfall of generosity!
Without a suitable intellect and not being broadminded, and because of the influence of jealousy, I have exalted myself and lowered others. Because of that, I could always be born as a human in an outlying, savage place [in the future]. I openly admit my wrongdoing to the root deity Walchen Gékhö. Please bestow the accomplishment of an easygoing, greatly broad mind!
Not endowed with the compassionate state of the four elements, and with an imperfect nature in respect to the four times, I grasp the illusory body. I openly admit my wrongdoing to the state of the four mothers who are doorkeepers of the four times. Please bestow the accomplishment of overcoming phenomenal appearances!
From compassion, the four emanated sons display a spectacular form and perform wrathful activity. Enemies and obstructers are their servants who are entrusted to act. I openly admit my wrongdoing to the four youths who are emanations. Please bestow the accomplishment of attaining generosity and the two accomplishments!
Not connected with the skillfulness of the primordial nature where there is no duality of true or untrue words, whatever is in contradiction to the enlightened mind of Kuji Mangké, I openly admit to the state that is equal with the natural mind. Please bestow the accomplishment of attaining the fulfillment of compassionate activities!”
From The Irreversible Golden Razor, Scripture for the Accomplishment of the Secret, Greatly Fierce Demon Subduer, Walchen Gékhö
Nuns in Rayna Menling Nunnery in Dolanji, India. Photo credit: Unknown
Each year in every Bönpo monastery, the 1st-7th days of the 8th lunar month is a time of observing strict vows of discipline and ascetic behavior as practiced by the founder of the Yungdrung Bön religious tradition, Lord Buddha Tönpa Shenrap Miwo. In 2023, these dates coincide with September 15th-22nd.
This is the ritual of Ka Tup, ascetic fasting. Specifically, there are three kinds of ascetic fasting. Fasting through the body which involves limiting food and drink, and being diligent to avoid non-virtue of the body such as physically harming others, stealing, and so on. Fasting through the speech involves stopping meaningless speech, gossip, harsh words, and so on. And, fasting through the mind which involves stopping thoughts driven by the five poisons especially thoughts of harming others.
During these seven days, the monks and nuns will get up before sunrise, go to the temple, and prostrate in the presence of the images of the thousand buddhas. Then after breakfast, they will gather in their respective temples and receive explanations and advice according to monastic discipline, the proper way to dress and conduct themselves, the difference between monks’ and nuns’ vows, and so on. After the final meal at mid-day, they will circumambulate the temples and recite the DU TRI SU mantra of purification. They continue these practices until 11 p.m. and then rise again at 4 a.m. the next day.
Monks within Triten Norbutsé Monastery. Photo credit: Unknown
When Lord Tönpa Shenrap was 31 years old, he took a vow to live as an ascetic. He removed his princely robes and jewels and ritually bathed with lustral water in order to show a method of purification. He left all of his possessions, associates, and disciples to practice alone in isolation. Some of his disciples supported his decision but many others turned away from him to continue their worldly affairs. The day after his public vow at dawn, he arose and recited the names of the thousand buddhas. He then went to the great temple of Shampo Lhatsé. At the first light of sunrise, he circumambulated and recited the names of the thousand buddhas. When the sun has fully risen, he recited the three essence mantras of the Yungdrung Bön. After that, he wrote down the rules of disciple for those who receive ordination. He decided which foods he would and would not allow for himself and then he transformed into a shang shang bird and flew into the sky.
He practiced asceticism for a total of three years. The first year, during the daytime he practiced in the outward form of a bird. Each day, he only took a single grain of rice that was offered by the swan king, and a single dewdrop of water. At night, he assumed the form of a human being. During that year, he practiced virtue and taught the gods that dwell at the summit of Mt. Meru. The second year, during the daytime, he practiced in the outward form of a monkey. Each day, he only took a single fruit that was offered by the monkey king. During that year, he practiced virtue and ministered to the Four Great Kings and the multitude of spirits that were their associates. The third year, he practiced in the outward form of a human being. Each day he only took one small vegetable that was offered by the Shang shang king [a bird with a human head], a single leaf containing the essence of honey that was offered by the bee king, and a palmful of water that was offered by the turtle king.
Monks circumambulating the Menri temple in Dolanji, India during Ka Tup. Photo credit: Unknown
Thus, he demonstrated a method of overcoming desire and attachment. He did not need to do this for himself because he was already an enlightened being. However, he showed this example for the benefit of others an example for others. Living in this way, Tönpa Shenrap became very emaciated. The demon prince who had previously been creating great obstacles for him spied on him to assess his practice. At seeing his condition, the demon was overwhelmed and perplexed at why such a powerful being would choose such a course of action. To this, Buddha Tönpa Shenrap began to teach the demon prince and his troops the truth of impermanence and how desire and attachment cause great suffering. He then instructed them in the skillful method of renunciation a way to overcome suffering and misery and attain freedom and happiness. In this way, he completed his 9th deed of renouncing cyclic existence and showing the path of renunciation.
