Reversing Negativity with the DU TRI SU Mantra: Free Audio Download

The DU TRI SU essence mantra of Yungdrung Bön carved into stone

Within the Yungdrung Bön religious tradition, it is said that Buddha Tönpa Shenrap Miwo has provided 84,000 different teachings so that every sentient being will have a path to liberation from suffering and misery. The essence of all 84,000 teachings are distilled into the three mantras of the SA LE Ö, the DU TRI SU, and the MA TRI mantras. Therefore, they are known as the three essence mantras of Yungdrung Bön. Each of these mantras are recited 100,000 times as part of the foundational, preliminary practices. Bönpo practitioners recite each of them at least 100 times every day. Among these three, the DU TRI SU mantra is considered the mantra of great purification that removes obstacles and obscurations.

In general, the syllables of the DU TRI SU mantra are: AH KAR AH MÉ DU TRI SU NAG PO ZHI ZHI MAL MAL SO HA. However, there can be variations depending upon the intended purpose of the mantra recitation. This is explained in the DU TRI SU tantra.

“In order to purify obscurations for self and others, for the living and the dead, recite AH KAR AH MÉ DU TRI SU NAK PO ZHI ZHI MAL MAL. In order to reverse hindering conditions, add SO HA. In order to reverse enemies and obstructive forces, recite AH KAR AH MÉ DU TRI SU NAK DRA GEK ZHI ZHI MAL MAL SO HA. Furthermore, as for human illness, domestic animal illness, curses, frost or hail, add the name of whatever is wanted to be changed. There is nothing whatsoever that cannot be reversed with this wisdom. Best is to recite the mantra continuously. The average way is to practice until there are signs of accomplishment. At the very least, recite it 100,000 times.”

Because of the turbulent times around the world, and the great suffering and misery being experienced by so many, Geshe Yongdong Losar of Sherab Chamma Ling has recorded his chanting of the DU TRI SU mantra with the aspiration that it remove suffering and uplift the energy of all who hear it. With his kind generosity, he is making this recording free and open to download for personal use. The recording can be found here: https://drive.google.com/file/d/1k-NarzG74KECKQLC3J3GHTHsjIrvqfS0/view?usp=share_link

If you are able, consider making a donation to Geshe Yongdong in appreciation of his generosity, and to support his ongoing Yungdrung Bön activities. Click here to make a donation on his website: https://sherabchammaling.com/donations/

Meaning of the DU TRI SU Mantra

“AH KAR AH MÉ DU TRI SU NAG PO ZHI ZHI MAL MAL SO HA  

AH KAR: Pure Nature of the Mind

AH MÉ: Clarity of Primordial Wisdom 

DU TRI SU: The Lower Destinies of Being Born a Hell-being, a Hungry Ghost, or an Animal

NAK PO: Obstacles and Obscurations of Karmic Potentialities 

ZHI ZHI: Pacifies the Suffering of Cyclic Existence

MAL MAL: Brings a Blissful Mind

SO HA: Destroys Wrong Views

This essence mantra pacifies suffering and misery. Having overturned the depths of the lower destinies of cyclic existence, may all beings liberate into the space of absolute reality!”

From Purifying Obscurations with the DU TRI SU

“Suffering and misery is pacified with this essence. Having shaken the depths of the suffering and misery of cyclic existence, may migrating beings attain buddhahood within the space of the Bön essence!

Although there are many commentaries for the meaning of the syllables of this essence mantra, this explanation is principally from the point of view of purifying obscurations.

The four syllables AH KAR AH MÉ purify and are the seed syllables of the four principal buddhas.1 AH is the essence of the space of the Great Mother Satrik Érsang. KAR is the essence of the great wisdom deity Shenlha Ökar. AH is the seed syllable of the sovereign of skillful means Sangpo Bumtri. MÉ is the essence of the one who has the highest knowledge Tönpa Shenrap.

DU TRI SU and NAKPO are connected with those things that are to be purified and are seed syllables of the six classes of sentient beings.2 DU is the seed syllable of the four categories of hell-beings. TRI is the seed syllable of the three categories of hungry ghosts. SU is the seed syllable of the three categories of animals. NAKPO is the seed syllable of the three kinds of higher rebirth. NA [the 1st syllable] is the essence of the twelve classes of human beings. KA [the middle syllable] is the essence of the thirty-three upper realms of the demi-gods. PO [the final syllable] is the essence of the twenty-seven classes of gods.

This purification practice is a method of the four principal buddhas and, by relying upon compassion and through the spontaneous activity of the six subduing shen,3 it is sufficient to tame migrating beings. It is a practice connected with the seed syllables that purify obscurations, karmic potentialities, and the six kinds of destined rebirth.

ZHI ZHI MAL MAL are the four syllables of purification and good qualities. ZHI ZHI are the seed syllables of the six subduing shen and the pacification of the suffering and misery of cyclic existence. MAL MAL are the seed syllables of the thirteen wisdom shen, and are connected with having both temporary and ultimate bliss. SO HA is the essence of destroying illness, external disturbances, karmic potentialities, enemies, obstacles, and wrong views. Separate from their action of purifying, they are the letters put at the end as an ornament.”

Significance of the DU TRI SU, From Introduction of the Buddha’s Great Vehicle of the Yungdrung Bön, Opening the Door for New Students Composed by Gowa Geshe Tenzin Drukdak

Aspiration Prayer for Purifying the Six Kinds of Beings with the DU TRI SU Mantra

“Namo!

For all of the beings within the class of hell beings, having established an expanse of great love through the compassion of the group of wisdom deities, may they attain buddhahood within the space of the Bön essence!    

For all of the beings within the class of hungry ghosts, having established an expanse of great generosity through the compassion of the group of wisdom deities, may they attain buddhahood within the space of the Bön essence!

For all of the beings within the class of animals, having established an expanse of great wisdom through the compassion of the group of wisdom deities, may they attain buddhahood within the space of the Bön essence!

For all of the beings within the class of humans, having established an expanse of great openness through the compassion of the group of wisdom deities, may they attain buddhahood within the space of the Bön essence!    

For all of the beings within the class of demi-gods, having established an expanse of great peacefulness through the compassion of the group of wisdom deities, may they attain buddhahood within the space of the Bön essence!

For all of the beings within the class of gods, having established an expanse of the five wisdoms through the compassion of the group of wisdom deities, may they attain buddhahood within the space of the Bön essence!

Every being, without exception, within the six classes and in the intermediate state after death, within the three realms, the nine levels, and the ten indestructible grounds; having purified the two obscurations and completely fulfilled the two accumulations, may they quickly obtain inseparability with the unsurpassed three levels!”

From Purifying Obscurations with DU TRI SU, A Lamp that Clears Away Darkness and Shakes the Depths of Cyclic Existence
The field of refuge for the DU TRI SU tantra

About Geshe Yongdong Losar

Geshe Yongdong Losar lives in Courtenay, British Columbia, Canada where he established and directs Sherab Chamma Ling, the only Tibetan Bön Buddhist Center in Canada. He has also founded Bon Da Ling in Costa Rica.

He was born in 1969 in Amdo, Tibet. As a boy, his desire to become a monk was intensified by the death of his mother, the death of his grandmother, and the three years he spent alone in the harsh Himalayan mountains tending a flock of over six hundred sheep for his uncle. At the age of thirteen, his uncle finally allowed him to enter Nangzhig Monastery in Amdo, the largest Bön monastery in Tibet. Eleven years later, he was awarded the geshe degree. Soon thereafter, he escaped Tibet and went to Menri Monastery in India where he received teachings from many esteemed masters.

He travels and teaches worldwide in person and via Zoom. His teaching schedule and more information can be found here: sherabchammaling.com

All translations from the Tibetan by Raven Cypress Wood ©All Rights Reserved

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

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1-For more information about the Four Principal Buddhas of Yungdrung Bon, see previous post: https://ravencypresswood.com/2016/08/20/the-four-principal-enlightened-ones/

2-From lowest to highest: hell-beings, hungry ghosts, animals, humans, demi-gods, and gods.

3- The six subduing shen are the buddhas within each of the six realms of rebirth that tame and guide the sentient beings within that realm.

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The Time to Practice The Greatly Fierce, Secret Gekhö

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.

The tantric cycle of Gekhö contains 360 deities. Within the cycle of the Father Tantras, Walchen Gekhö is the manifestation of enlightened quality among the Five Supreme Embodiments. (See previous post: https://ravencypresswood.com/2016/06/05/the-five-supreme-embodiments/

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

All translations from the Tibetan by Raven Cypress Wood ©All Rights Reserved

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

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Walchen Gekhö and consort statue. Photo credit: Raven Cypress Wood

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A Time of Fasting & Asceticism for Body, Speech, and Mind

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.

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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More Than Just a Writing System: The Power and Significance of the Tibetan Syllabary

The Tibetan Syllabary in the traditional columns and rows. Left: Uchen script. Right: Umé script

More than an ordinary writing system used to convey conceptual information in written form, the Tibetan syllabary has profound significance and power. The syllables themselves are respected and treated as sacred. No object is allowed to be placed on top of a written scripture, not even a statue of the Buddha himself. On a Yungdrung Bön shrine, the written texts always have the highest position. This is due in part because it is from the written scriptures that disciples can directly receive guidance from the enlightened ones in order to alleviate suffering, develop wisdom, and to ultimately be liberated from the cycle of birth, suffering, and death.

The Tibetan script is a syllabary rather than an alphabet. Each character is a complete syllable containing an inherent vowel sound. There are thirty consonants and five vowels and it is collectively known as the Ali Kali. The syllabary is traditionally learned by categorizing the consonants into four columns and eight rows. In this way, syllables with similar characteristics of aspiration and tone are grouped together. Each of the consonants has the inherent vowel sound of “AH.” This vowel sound can be changed by adding any of the other four vowels to a syllable. A single syllable can have meaning as a word, or multiple syllables can be put together to form a word. The Tibetan language is read left to right and from top to bottom.

According to the Chi Pung tantra, each of these sounds originated from ultimate reality as the spontaneous movement of compassion and manifested as magical syllables that are without inherent substance, yet have defining characteristics. One of these defining characteristics is the particular location within the physical body from which their sound is produced. According to various textual sources, there can be either five or eight different locations from which these sounds arise.

“The syllables for communicating arise from the chest, the throat, the palate, the tongue, the teeth, the lips, and the crown of the head. AH pervades the body.”

— From the Chi Pung

Another unique characteristic of the syllables is that they are also categorized by gender. In general, all the consonants are masculine and all the vowels are feminine. More specifically, they can each be categorized according to five different genders of being either masculine, neutral, feminine, very feminine, or barren.

  • Masculine: KA, CHA, TA, PA, TSA
  • Neutral: KHA, CHHA, THA, PHA, TSHA
  • Feminine: GA, JA, DA, BA, DZA, WA, ZHA, ZA, A, YA, SHA
  • Very Feminine: NGA, NYA, NA, MA
  • Barren: RA, LA, HA

A more subtle characteristic of the syllables is their association with the five elements of space, wind, fire, water, and earth.

  • Space: KA, KHA, GA, NGA, HA
  • Wind: I, TSA, TSHA, DZA, NYA, YA, SHA
  • Fire: É, RA
  • Water: Ū, PA, PHA, BA, BHA, MA, WA
  • Earth: DA, THA, TA, NA, LA, SA

The ALI KALI is also recited and visualized as a mantra of great power. According to the instructions by Shardza Tashi Gyaltsen, the ALI KALI is visualized as purifying and blessing the internal subtle channels of light within the physical body as a method to prepare for the practice of Tummo, or inner heat. It is also used to purify previous negative expressions of speech, and to bless and empower present and future expressions of speech. Having transformed one’s self into the enlightened deity of speech, Chetak Ngomé, the ALI KALI is recited while visualizing the syllables spinning on the tongue while both radiating out to the enlightened beings and then returning and dissolving blessings and purification of speech into the tongue of the practitioner.

The ALI KALI in a ritual text. Photo credit: Raven Cypress Wood

A OM HUNG RAM DZA

A AA I II U UU RI RI LI LI É ÉÉ Ō ŌŌ ANG A༔ 

KA KHA GA GHA NGA  CHA CHHA JA JHA NYA TA THA DA DHA NA TA THA DA DHA NA 

PA PHA BA BHA MA  TSA TSHA DZA DZHA WA   ZHA ZA AH YA RA LA SHA SA HA AH

RAKSHA RAKSHA

— The ALI KALI mantra from The ALI KALI, the Cause for Enlightened Words and Source of the Scriptures

“This ALI KALI destroys the negativities of speech and increases the power of mantra recitation by 100,000 times. In the morning when the crow leaves its nest, recite it twenty-one times. In the evening when the crow returns to its nest, recite it twenty-one times. Do this recitation continuously and as isolated speech without being interrupted with ordinary speech.”

— From The ALI KALI, the Cause for Enlightened Words and Source of the Scriptures

When used individually or as a mantra, the Tibetan syllables become sa bön, or seed syllables, that arise spontaneously in primordial space and give birth to the presence of enlightened beings and enlightened qualities. Their meaning and purpose is beyond concept. Although the syllables of a mantra can be explained according to their qualities, they are not like sentences that have a mere conceptual meaning that conveys information.

The Tibetan word for a mantra that is recited is nyenpa. When the recitation is joined with an action or visualization, it is dzab. When a mantra is written or printed in order to hold its specific power and energy such as being written on the back of a deity thangkha, or placed in a statue, prayer wheel, sa tsa, etc., it is known as a zung.

Khenpo Nyima Kunchap Rinpoche adding the zung of enlightened body, speech, mind, quality, and action to the back of an image of Tapihritsa.

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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608th Anniversary of the Parinirvana of His Holiness Nyammé Sherap Gyaltsen Rinpoche

Statue of Nyammé Sherap Gyaltsen Rinpoche in Amdo, Tibet. Photo credit: Unknown

The 8th lunar day of the 6th month is the anniversary of the parinirvana of the founder and first abbot of Menri Monastery, His Holiness Nyammé Sherap Gyaltsen Rinpoche. In 2023, this date coincides with July 26th. He was born in 1356 C.E. in the Gyalrong region of Tibet into the esteemed Dru family lineage. He passed into Nirvana in 1415 C.E. at the age of 60. He is also known as Lord Rinpoche or The Second Buddha. He is renowned for many reasons, including his ability to unite the lineage of sutric, tantric, and dzogchen transmissions into a single lineage that has now been transmitted directly through the lineage of Menri Monastery abbots reaching to the current 34th abbot of Menri Monastery, Khenchen Lungtok Dawa Dargyal Rinpoche. (For more information about Nyammé Sherap Gyaltsen Rinpoche, see previous article: https://ravencypresswood.com/2022/03/06/666th-birth-celebration-of-the-second-buddha-h-h-the-1st-menri-trizin-nyamme-sherap-gyaltsen-rinpoche/ )

Title folio to The Wish-fulfilling Jewel of Inner Accomplishment of Lord Rinpoche

Although H.H. Nyammé Sherap Gyaltsen Rinpoche spent time traveling, teaching, and performing his duties as abbot and leader of the Yungdrung Bön community, he was also able to complete an extensive collection of writings. These, along with the compositions of the 23rd Menri Trizin, Khenchen Nyima Tenzin, make up the bulk of the compositions allowed to be part of the Yungdrung Bön dialectic college.

The Writings of His Holiness Nyammé Sherap Gyaltsen Rinpoche*

Cycle of Supplication and Aspiration Prayers

  • Praise of the Four Supreme Places of Refuge
  • Offering and Praise to Mawé Sengé
  • Supplication Prayer to the Mawé Sengé Lineage
  • Praise of Venerable Essence of [the] Dru [Family Lineage]
  • Eight Characteristics of Tséwang’s Eight Sacred Places
  • Stages of Chanted Supplications
  • Eight-branched Aspiration Prayer, A Ladder to Freedom
  • Homage to the Charactristics of the Aural Transmission Shenraps
  • The Gift of the Physical Body
  • Condensed Peaceful Chö of Gifting the Body
  • Command for the Gods and Demons                            

Cycle of Fumigation and Fulfillment

  • Stages of Preliminary Practices for a Completely Pure Fumigation Offering
  • A Small Collection Regarding the Medicine Deity Generation Stage
  • Supplication and Requesting Consideration from the Marvelous Ones
  • Invocation of the Practice Lineage
  • Special Fulfillment
  • A Completely Pure River of Requesting Consideration and Supplication
  • Burnt Offerings of the Treasury of Precious Terma
  • General Fulfillment from a Bundle of Precious Terma
  • A Precious Mala of Fumigation Offerings
  • Fumigation Offering to the Powerful Ones
  • Fumigation Offering to Sigyal
  • Fumigation Offering to Black Mule Sigyal from the Precious Terma
  • Sigyal’s Manifested Realization
  • Sigyal’s Threadcross Practice
  • A Brief Paper on Sigyal’s Threadcross
  • A Brief Paper on Black Mule Sigyal’s Feast Offering
  • Short Fulfillment Practice of Black Mule Sigyal
  • Practice of the Black Net Threadcross
  • The Shining Lamp of Realization of the Red and Black Threadcross
  • Commandments for the Avowed Guardians of the Teachings
  • Important Points regarding the Fulfillment of Midü Jampa
  • Fumigation Offering to Midü
  • Offering and Fulfillment to Drak Tsen
  • Fumigation Offering to Drak Tsen
  • Invocation of Nyipangsé
  • Command for Nyipangsé
  • Command for the Queen of the Drala
  • Gyalpo Sheltrap Torma Offering and Fulfillment
  • A Brief Invocation of Sheltrap
  • Praise in Appreciation of the Fumigation Offering
  • Supplement to the Fumigation Offering
  • Generation Stage for the Fulfillment Torma

Cycle of Supplementary Texts for the Practices of Accomplishment

  • Destroying the Door to Negative Rebirths
  • Realization of the Completely Pure Lotus of the Vast Expanse
  • Mantric Accomplishment of Shenrap Nampar Gyalwa
  • Fire Offerings of Nampar Gyalwa
  • Realization of the Yungdrung Sutra of the Vast Expanse
  • Going for Refuge according to the Vast Expanse
  • Practice of Künzang’s Luminous AH
  • Stages of Meditative Stabilization
  • Text for Künzang’s Luminous AH
  • Stages of Realization for Walsé
  • Accomplishing the Essential Through the Realization of Walsé
  • Purification and Increase of Torma
  • Accomplishment of Sending Out and Gathering Back with Mantra Accumulation
  • Practice of the Secret Mantra Lineage
  • Realization of Black Garuda Walsé
  • Clarifying the Realization of Black Garuda Walsé
  • Expanding the Realization of the Amazing Trowo 
  • Secret Quintessential Instructions for the General Practice of the Amazing Trowo
  • Invitation, Homage, and Confession of Wrongdoing for the Reversal Practice of the Great Red Trowo
  • Inviting the Wisdom Zema
  • Aspiration Prayer for Threadcross Practice
  • A Lamp that Clarifies the Meditative Focus of Secret, Greatly Wrathful Gekhö
  • Supplication to the Gekhö Lineage
  • Complete Supplication, A Rainshower of Blessings
  • Practice of the Secret Wrathful Lineage
  • The Irreversible Mantra of Gekhö, A Golden Razor
  • Supplement to Presenting Offerings to the Gekhö Deities
  • Realization of Walpur, Ornaments of Fire
  • Fulfillment of the Walpur Lineage
  • Outline for the Empowerment and Teachings of Walpur, A Rainshower of Blessings
  • Empowerment and Teachings of Walpur, A Rainshower of Blessings
  • Realization of Tséwang Tartuk
  • Accomplishment of Tséwang Tartuk
  • Fire Offerings to Tséwang
  • Introduction for Empowerments
  • Musical Notations for Festivals

Cycle of Science

  • Tikles and Channels of Relics and the Physical Body of Those Gone to Bliss
  • Clarification regarding the characteristics of colored powders, A Magical Mirror

Cycle of Authoritative Commentaries

  • Analyzing the Characteristics of The Magical Lamp Text
  • Analyzing the Characteristics of The Magical Lamp Autocommentary
  • Clarification of the Limits of All Knowable Things
  • Commentary Regarding the Sutric and Tantric Explanations of the Stages of the Vehicles
  • Text of the Grounds and the Paths
  • Autocommentary of Text of the grounds and the paths
  • A Clear Lamp for the Path of Liberation
  • Commentary Regarding the Clear Explanation of the Abridged Kham Gyé
  • Commentary Regarding the Two Truths in the Middle Way, A Magical Lamp
  • A Commentary of Clear Advice Regarding Monastic Discipline
  • Commentary of Condensed Discipline
  • Renewing Monastic Discipline
  • Commentary Regarding Cosmology
  • Clarifying Secret Points
  • Detailed Analysis of the Secret Vows
  • Hidden Commentary on the Mind of Enlightenment, Mandala of the Sun

* Although this list is extensive, it is not complete

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