Every year at Menri Monastery on the 22nd-29th lunar days of the 7th lunar month, there is the retreat of the Namdak Péma Long Yang, The Vast Expanse of the Completely Pure LotusDeities. In 2024, these dates correspond with September 22nd-Oct 1st. This practice clears away the suffering and misery of sentient beings and purifies all defilements and wrongdoing.
This ritual cycle is part of the Outer Mother Tantra and is traditionally practiced within the Shen tradition, the system followed by Menri Monastery. TheTantra of Vast Expanse of the Completely Pure Lotus was a terma, or hidden treasure text, rediscovered by the tertön Shenchen Luga. (For more information about Shenchen Luga, see previous article: https://ravencypresswood.com/2017/04/23/lord-of-the-teachings-shenchen-luga/ ) The 15th Menri Trizin Khenchen Yungdrung Tsultrim also wrote a practice text entitled, A Bouquet of Utpala, Practice of the Completely Pure Lotus Mother.
The principal deity of this practice is the Enlightened Mother Satrik Érsang. She is golden and has a turquoise crown ornament on her head. She sits upon a lotus seat above a throne of intertwined, energetic lions. She is adorned with the thirteen peaceful ornaments. Her right hand holds a golden vase of healing nectar and her left hand holds a clear, magical mirror.
Surrounding her in every direction and pervading all of space are the completely pure lotus deities who are her emanations and her assistants who work for the benefit of clearing away the suffering and misery of all sentient beings.
Pages of the handwritten Elegant Practice of the Completely Pure Lotus Mother and Her Spiritual Heirs
“I, and the limitless other sentient beings, pay homage and go for refuge to the multitude of enlightened ones. By offering this divine palace that is filled with precious treasure, please be seated and remain inseparable from the objects of support. Please pay heed to us!
Come here with the power of your great love and pacify the actions of the poison of anger and hatred!
Come here with your great compassion and seize the six causes for cyclic existence! From a state of compassion for the six kinds of migrating beings, bring those causes to ruin!
Come here with your great wisdom and clear away the darkness of mental dullness!
Come here with your great openness and destroy the prison of jealousy!
Come here with your great peacefulness and destroy the mountain of pride from the top!
Come here with your great generosity and pacify the raging fire of desire and need!
Come here with your great joyful diligence and remove the apathy of sentient beings within cyclic existence!
Come here with your great patience and pacify the enemy of the afflictive emotions!
Come here with your great concentration and pacify suffering due to change for sentient beings!
Come here with your great, skillful methods and loosen the tethers of misconceptions!
Come here with your great discipline and ethical behavior and tame the afflictive emotions of sentient beings that are difficult to tame!
Through your great prayers of aspiration, may I and all the limitless sentient beings obtain the unsurpassable fruit!”
Excerpt from The Victorious Enlightened Activity of the Completely Pure Lotus Mother
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His Eminence Menri Yongdzin Pönlop Yangtön Thrinley Nyima Rinpoche gives blessed water for cleansing obscurations and bestowing blessings to the school children of the Tapriza School in Dolpo, Nepal.
The 5th lunar day of the 7th month each year is a powerful day for receiving blessed water or for practicing with water for cleansing or healing. In 2024, this lunar date corresponds with September 8th. Healing from blessed water or other types of medicine taken on this day will continue to have great power for seven days.
It is a widespread belief shared among many religious traditions that particular bodies of water can bestow purification, healing, eternal youth, or special knowledge. Within the Yungdrung Bön religious tradition, there are many rituals to imbue water with the blessings and power of the enlightened ones in order to wash away negativities and provide healing and protection. This kind of water and its associated ritual cleansing is known as trü [Tibetan: khrus]. One of the most widespread is Nampar Jompa’s Healing WatersMantra practice. The enlightened deity Nampar Jompa has a wrathful appearance with a light-blue body and distinctly having serpents as ornaments on his arms, legs, waist, and hair.
“I, myself, as the deity Nampar Jompa hold in my right hand a vessel filled with elixir. In my left hand, I hold a mirror which removes all illness and injury. Having washed with this healing water, I clearly imagine that any remaining contamination is washed away because of this medicine.”
— From The Practice of the Washing Rite within Nampar Jompa’s Healing Waters Mantra
At the conclusion of the practice after the practitioner has transformed into the deity Nampar Jompa, empowered the water with mantra, and then washed with the water, the practice text concludes with a notation emphasizing the power of the practice.
“Thus, through this supplication prayer of the washing rite, having purified all traces of previous illness and negative external influences, just like the overflow of water from a crystal vessel, imagine that all negativity and illness leave from the tips of the fingers and toes, the nostrils and the secret place.
There is no place what-so-ever for the creation of even the smallest thing to arise. Not even a single atom remains that needs to be purified!”
Sigyal Drakngak Walmo, the enlightened deity who protects from contagious disease through empowered water
During the beginning time of the global pandemic of Covid 19, many Yungdrung Bön lamas advised their disciples to engage with the mantra and practice of Sigyal Drakngak who is one of the most wrathful manifestations of Sipé Gyalmo that specifically protects from infectious disease through the use of empowered water. Translation of this text, The Heartdrop of Si Gyal that is All-pervasive and Clears Away Afflictive Emotions and Illness, has been published in both English and French. Because this is a restricted text, it is available only for those who have received transmission for the practice. (If you have received transmission and would like to order a copy of the translation, email Raven Cypress Wood at the email address listed below with the name of the teacher and the year that you received transmission and you will be given the ordering information.)
“OM!
This water of nectar has the nature of wisdom and medicine.
May all negative karma, afflictive emotions and discursive thoughts of migrating beings be washed away!
May all illness, external negative forces, karmic potentialities, and contaminations be purified!
Like a deity of medicine, may you have health and happiness!”
— From The Heartdrop of Si Gyal that is All-pervasive and Clears Away Afflictive Emotions and Illness
In addition to the practices specifically using water as a method of purification, healing, and empowerment, there are many practices and mantra that can be used to transform water from an ordinary substance to one that is imbued with extraordinary qualities. For example, the great mantra of the Yungdrung Bön tradition has extraordinary power and is not considered secret. It can be recited aloud and also shared. This mantra can be recited one hundred times or more, without the interruption of ordinary speech, then the breath is blown onto clean water used for drinking or cleansing. According to the chapter within the MA TRI tantra entitled The Thirty-two Benefits of the Sufficient Recitation of the Precious Lamp:
“Anyone affected by contaminated energy, latent karmic potentialities, misfortune, or defilements, having recited this MA TRI mantra into pure, clean water, if they ritually wash for seven mornings, even karmic defilements will be purified. Removing defilements is a benefit of this precious lamp.”
— From The Thirty-two Benefits of the Recitation Practice of the Precious Lamp
The Heartdrop of Jamma is an aural transmission from Khandro Sherap Lo Pélma who is a manifestation of Sherap Jamma and a deity who is specifically practiced to develop the intellect. In The Heartdrop of Jamma, the practitioner uses the power of the mantric syllables to transform each aspect of their body into one of Jamma’s countless manifestations. This text is commonly recited by Yungdrung Bön families after the final meal of the day. This texts lists many benefits of its recitation. This includes the use of water.
“If you recite the mantra to good quality water mixed with powdered, medicinal incense containing blessed medicine and the six excellent substances, and then cleanse with that water, all illness and sickness caused by negative forces will be pacified and all defilements and contaminations will be purified.”
In addition to the above-mentioned practices, the Yungdrung Bön tradition includes the daily practice of washing with empowered water that is used each morning most commonly by those with ordination or genyen vows. However, this practice is open to anyone. One of the commonly used prayers for this practice is The Cleansing Rite Supplication. The English translation of this prayer has been made freely available to the worldwide sangha and can be downloaded from the Publications page of this website.
In the Yungdrung Bön religious tradition, there are countless mantra for various purposes such as to protect from dangers and diseases, to cure various physical ailments, to attain various kinds of magical power, to increase prosperity and extend the lifespan, and to develop positive qualities and wisdom. From all of these, there are three primary essence mantra that encapsulate the totality of the Yungdrung Bön religious teachings. These three mantra are known as the SA LÉ Ö, the MA TRI, and the DU TRI SU mantra. Of these three, the MA TRI mantra is known as “The Great Mantra” because it is the distilled essence of all 84,000 teachings of Buddha Tönpa Shenrap Miwoché. The text of the MA TRI tantric cycle is The Sufficient Recitation that is a Precious Lamp that Shakes the Depths of Cyclic Existence. It is called “The Sufficient Recitation” because this single mantra is enough for everything. When teaching thirty-two of the specific benefits of the MA TRI mantra, the Buddha began by instructing his retinue in the profundity of the mantra.
“This Precious Lamp, the extracted heart essence of all of those who have gone to bliss, is the fundamental essence of the entire collection of sacred teachings. It is the quintessential essence of all Bön. It is the ultimate of all recitations. It is the highest of all views. It is the innermost essence of all meditations. It is the fulfillment of all activities. It is the most superior of all results. It is the heart elixir of the principal teachings. It is a key to the collection of sacred teachings. It is the lamp of the collection of oral transmissions. It is the refined gold of the quintessential instructions. It opens the door of intellectual confusion. It is a lamp that clears away the darkness of ignorance.”
From Thirty-two Benefits of The Sufficient Recitation that is a Precious Lamp
Many mantra are secret and are not to be shared with the uninitiated or to be recited loud enough to be heard beyond one’s own shoulder. The MA TRI mantra is different. It can be shared, and read, and heard by anyone. In fact, in Thirty-twoBenefits of The Sufficient Recitation that is a Precious Lamp, one of the benefits specified by the Buddha involves generating compassion and then reciting the mantra aloud for all sentient beings to hear.
“As for this Sufficient Recitation that is a Precious Lamp, if the clear and pure melodic recitation of the mantra from someone who has cultivated the mind of enlightenment enters the ear of any sentient beings living on mountains, cliffs, or water, or any wild animals, birds, or any kind of human or animal; whoever hears it will attain liberation. This is the precious lamp of sufficient hearing.”
In full, the MA TRI mantra is OM MA TRI MU YÉ SA LÉ DU. Each syllable of the mantra has a unique power and potency to manifest enlightened energy and form. Although the text gives an association for each of the syllables, this is not the same as a definition or a translated meaning. Mantric syllables are beyond the limitations and restrictions of intellectual concepts and words. However, in order to support trust in disciples who may doubt that the syllables are meaningful, Buddha Tönpa Shenrap gave the following teaching.
Buddha Tönpa Shenrap and Buddha Tükjé Jamma in union according to The Precious Lamp
“OM is the seed syllable of the external space of the victorious Father. MA is the expanse of phenomenal space of the Mother’s womb. TRI is the enlightened body of Mucho Demdruk who protects from the suffering of the hot and cold hells. MU is the enlightened body of Sangwa Ngangring who removes the hunger and thirst of the destitute hungry ghosts. YÉ is the enlightened body of Tisang Rangzhi who dispels the darkness of stupidity and muteness of the animals. SA is the enlightened body of lord Drajin Pungpa་who fulfills the desires of the constantly busy and impoverished humans. LÉ is the enlightened body of Chegyal Parti ་who destroys the prison of the quarrelsome demi-gods. DU is the enlightened body of Yéshen Tsukpü who arouses diligence in the gods, the lazy ones who are destined to fall.”
The Father is Buddha Tönpa Shenrap and the Mother is Tükjé Jamma. They manifest as the union of wisdom and skillful means. The other six seed syllables are associated with the six subduing shen who are manifestations of the Buddha Tönpa Shenrap who tame the negative emotions with their associated antidote. Buddha Mucho Demdruk tames the hatred of the beings in the hot and cold hell realms with great loving kindness. Buddha Sangwa Nangring tames the greed and desire of the hungry ghosts with great generosity. Buddha Tisang Rangzhi tames the stupidity and dull mindedness of animals with great wisdom. Buddha Drajin Pungpa tames the jealousy of humans with great openness. Buddha Chegyal Parti tames the pride of the demi-gods with great peacefulness. And Buddha Yéshen Tsukpü tames the laziness of the gods with great joyful diligence.
The syllable OM according to The Precious Lamp
Each of the mantric syllables has an associated color. The five-part syllable OM consists of five colors. The remaining syllables each have a single color that corresponds to the color of the associated deity. The syllable MA is coral red. The syllable TRI is often depicted as purple. The text states that the deity’s body color is red-blue to show his mastery over fire and water. The syllable MU is red. the syllable YÉ is blue. The syllable SA is golden or yellow. The syllable LÉ is pale blue. And the syllable DU is white.
In addition to the recitation, it is beneficial to place the MA TRI mantra over doorways. In that way, whoever passes underneath receives blessing. The MA TRI amulet has the quality of liberation through touching. Thus, it is of great benefit to wear. At the time of death, this amulet is placed at the crown of the head to support realization or at least a positive rebirth. The blessed medicine of the MA TRI cycle is one of the most commonly performed and distributed to the faithful.
Two examples of the MA TRI amulet that liberates through touching
The lineage of the MA TRI tantra passed from Buddha Tönpa Shenrap to his son Tobu Bumsé who accepted responsibility for all of the teachings related to tantra. After the Buddha showed the truth of impermanence and passed into parinirvana, Mucho Demdruk was appointed his representative. He entrusted the MA TRI tantra of The Sufficient Recitation that is a Precious Lamp that Shakes the Depths of Cyclic Existence to the scholar from Tazik, Mutsa Trahé. He then divided the teachings into condensed, medium-length, and expanded versions. These he passed on to the three shen who taught among the gods, the humans, and the lu [Sanskrit: naga]. Milu Samlek was the shen who taught among the humans and while he was practicing near Mt. Tisé [MT. Kailash], he widely spread the expansive version of the MA TRI tantra. Drenpa Namkha traveled to the area to take part in a meeting of those translating the Yungdrung Bön texts into their own native languages. During that time, Mutsa Trahé presented him with the MA TRI scripture.
“Listen, Mu Shen Drenpa Namkha. Listen! This cycle of Bön is especially exalted. It is comparable to the heart inside the chest. There is nothing more profound than this Bön that purifies defilements. Great translator, this is a profound gift from me. I am entrusting it to you, fortunate shenpo. Hold this Bön in your mind. With the aspiration that it will spread until the end of time, please accept this.”
Having accepted the responsibility to hold the lineage, Drenpa Namkha transmitted the teachings to his consort Khandro Öden Barma and spread them throughout Zhang Zhung and Tibet. However, some time later there was conflict between the two countries and the Tibetan king had proclaimed his intention to destroy Yungdrung Bön. Many scriptures were taken out of the country, some were hidden as treasures in the hopes that it would be sage to bring them out in the future, and others were destroyed. As for the MA TRI tantra, Drenpa Namkha memorized the extensive version and held it in his mind. The medium-length version was hidden as a treasure in Mount Gangkar Sha Mé in the far western area of Ngari, Tibet. Then, the practice of Yungdrung Bön declined for many years.
Then, in the Metal Rat year of 1360 CE in Khyungpo, Tibet, Tülku Loden Nyingpo was born. [He is also known as Namkha Rinchen.] He would become a renowned treasure revealer who brought many of the scriptures out of hiding. Among these scriptures was The Sufficient Recitation that is a Precious Lamp that Shakes the Depths of Cyclic Existence. During an extraordinary visionary encounter, he was invited to a pure realm where he received the transmissions of the tantra from both Drenpa Namkha and Khandro Öden Barma. He recounts this encounter in great detail in the chapter entitled The Way the Empowerments, Oral Transmissions, and Quintessential Instructions were Received. Khandro Öden Barma instructs him to keep it to himself until he feels it appropriate to begin sharing the teachings. He went on to be a wandering yogi with many disciples to whom he passed on the transmission. It has continued uninterrupted to the present day.
Buddha Tisang Rangzhi who teaches wisdom to the animals
Again and again, Buddha Tönpa Shenrap reminded his disciples that this MA TRI mantra and its practice would be especially beneficial for future generations because of its simplicity. This was stressed by Drenpa Namkha during Tülku Loden Nyingpo’s visionary encounter with him.
“Son, Listen! Fortunate son of the lineage, it is greatly amazing that you have come here to this place. Now, it has become the end of time and The Age of Conflict has arisen. In the future, men and women will not have the opportunity to achieve the attainment of single-pointedness. Illness, famine, and weapons will be widespread during this age. Rulers will have no morality and the rule of law will disappear. Ministers will be senseless and have extensive vanity. Great meditators will only pretend to follow the key points. Yogis will spend time debating over grammar and logic. Those that practice the Great Vehicle will fall into the extremes of externalism or nihilism and be stuck on the path. Masters and disciples will not be in harmony and their association will only last a short time. Spiritual friends will regret their vows, will have hidden intentions, and will speak carelessly. Acts of virtue and acts of wrongdoing will become mixed up. These are the characteristics of the Age of Conflict. For that time and circumstance, this inner essence of The Precious Lamp is recommended for the benefit of migrating sentient beings.”
From The Way the Empowerment, Transmission, and Quintessential Instructions were Received
Even though there is slight variation in the various compilations of The Sufficient Recitation that is a Precious Lamp that Shakes the Depths of Cyclic Existence, in general it consists of eight primary sections. This is why it is also referred to as The Eight-branched Sutra. Additionally, there are chapters chapters added by both Drenpa Namkha and Tülku Loden Nyingpo. The list below gives an idea of the chapters within the Volume.
Teaching and Ritual that Purifies Obscurations and Clears Away the Darkness: Preliminary, Main, and Concluding Practices
Instructions Regarding the Essence of the Precious Lamp
Instructions on the View
Instructions on Meditation
Instructions on Conduct
Instructions on Result
Instructions on the Mantra, The Inner Heartdrop
The Quintessential Instructions
Continuously Engaging in Recitation and Accomplishment
Instructions on the Ritual for the Worldly Palgön
Praise of the Teacher by the Retinue
The Lamp that Illuminates Actual Realization
The Way the Empowerment, Transmission, and Quintessential Instructions were Received
Maintaining a Continual Practice
The Refined Gold of Quintessential Instructions
Thirty-two Benefits of The Precious Lamp
Death Ransom Torma that Reverses Negativity
The Mirror of Accomplishment
Pointing Out The Precious Lamp
Wisdom Powa that is like a Meteor
Drawing the Protective Amulet
Drawing the Protection and Longevity Amulet
Drawing the Amulet the Reverses Negativity
“OM MA TRI MU YÉ SA LÉ DU Listen, fortunate ones! The long flowing river of birth is the first. The thunderous waterway of old age is the second. The raging whirlpool of illness is the third. Death that has no escape is the fourth.These four are the demon rivers from which there is no escape. Noble ones who want to cross over those rivers, proclaim the melody of the MA TRI MU YÉ!
OM MA TRI MU YÉ SA LÉ DU Listen, fortunate ones! The churning ocean of cyclic existence is the first. The profoundly deep lake of suffering and misery is the second. The raging whirlpool of unhappiness is the third. Falling into the depths from which there is no escape is the fourth. These four lakes are the four prisons of suffering and misery. Noble Ones who want to be free from those prisons, proclaim the melody of the MA TRI MU YÉ!
OM MA TRI MU YÉ SA LÉ DU Listen, fortunate ones! The legions of mental dullness are the first. The strong coat of armor of pride is the second. The trained army of envy is the third. The sharp weapons of anger and hatred are the fourth. These are the four frightening enemies that come from behind. Noble Ones who want to escape from those enemies, proclaim the melody of the MA TRI MU YÉ!
OM MA TRI MU YÉ SA LÉ DU Listen, fortunate ones! Watching, teaching, and mastering mundane diversions is the first. Laziness and procrastination is the second. Exhausting the lifespan with the fire of distraction is the third. Mistakenly going astray because of illusory appearances is the fourth. These four are hindrances on the path to liberation. Noble Ones who want to be free of those hindrances, proclaim the melody of the MA TRI MU YÉ!”
Inspirational Verses Regarding the MA TRI written by Tülku Loden Nyingpo included in the forthcoming book on The Sufficient Recitation that is a Precious Lamp by Raven Cypress Wood
All translations from the Tibetan by Raven Cypress Wood
The actual location of Shardza Rinpoche’s attainment of the rainbow body in Tibet
The spiritual master Shardza Tashi Gyaltsen Rinpoche was a Yungdrung Bön monk, teacher, scholar, and realized practitioner of the modern age. He was born in 1859 in Kham, Tibet. In 1934 at the age of 76, he began to spontaneously sing songs of realization. A few days later, he sewed himself inside a tent and forbid any of his disciples to open it. The next day, rainbow lights began appearing above and around the tent. By the 4th day, rainbow-colored mist was seen coming through the seams of the tent. On that 4th day, Shardza’s disciple opened the tent. He found Shardza’s body enveloped in rainbow light, levitating in midair, and shrunken to the proportional size of a one year old child. (For more about Shardza Rinpoche, see previous article: https://ravencypresswood.com/2024/05/19/90th-anniversary-of-the-parinirvana-of-shardza-tashi-gyaltsen-rinpoche/ )This realized master was a prolific writer and left behind volumes of commentary, practice instructions, prayers, and and spiritual poetry. Among his writings, he left advice for disciples and spiritual practitioners.
“Atop the white lotus blossom of uncontrived faith, in the midst of the expanse of the five lights, with a longing to never be separate, from the heart of this faithful beggar, I supplicate to the wise lama who has immeasurable compassion!
I am a beggar who is overwhelmed by the disease of distraction. If the ties to meaningless preoccupations are not cut, there will never be a time when worldly activities are finished. Right now, my heart’s desire is to concentrate single pointedly without preoccupations!
For those whose mind stream is not liberated but who encourage others to be virtuous, if one’s own afflictive emotion of arrogance is not tamed, there will never be a time when that bad disposition is liberated, regardless of how hard you try. Right now, my heart’s desire is to tame my own mind stream!
For those happy to mindlessly talk when asked to comment or explain something, if meaningless talk doesn’t end and one’s speech doesn’t rest, there will never be a time when the afflictive emotions of attachment, aversion, and debating will ever be pacified. Right now, my heart’s desire is to act like one who is mute and to not speak!
For those attached to servants and companions, if the rope of longing for friends and relatives is not cut, whoever you are connected with will become contrary to spiritual practice. Right now, my heart’s desire is to be solitary and without companions.
For those who do not let go of grasping and being attached to wealth, a time will never come in the mind stream when you realize that you have no need for anything. There will never be a point when karmic defilements and the seeds of cyclic existence are exhausted. Right now, my heart’s desire is to be without attachment and free from activity!
For those tasked with working for others but who roam hungrily through the town, if you don’t put an end to eating the black food of insatiable donations, the thick defilements of karma will never be exhausted. Right now, my heart’s desire is to roam on a mountain like a pauper.
For those who accumulate things because of dissatisfaction with their possessions and wealth, if wanting to possess whatever you see isn’t abandoned, a time will never come when there is liberation from the suffering and misery of cyclic existence. Right now, my heart’s desire is to act like a beggar without anything!
For those who adorn their body with many ornaments, if you don’t cast off wanting to wear nice things, there will never be a time when the negative karma of continual greediness comes to an end. Right now, my heart’s desire is to be without clothes and naked.
For those who are filled with the arrogance of having a youthful form, if the pleasure from eating and drinking wonderful things is not given up, there will never be a time when the craving mind of afflictive emotions and desire is renounced. Right now, my heart’s desire is to happily prepare this food and drink of a beggar.
For those who practice virtue with coarse attachment, if you are unwilling to leave your mansion behind, whatever you accomplish will be unable to rise above being merely a worldly activity. Right now, my heart’s desire is to leave behind the mansion of my birth.
For those who want happiness through sleeping in bed, if the enemy forces of constant laziness are not conquered, in spite of having the soft mattresses of nine beds, they will only be a cause for fatigue. Right now without sleeping, my heart’s desire is to generate diligence and zeal.
For those who seek the bliss of the same taste in nine different places, if whatever suffering and misery arises is not taken as the path, even if you travel to the borderlands of the empire, there will still be causes for hardship. Right now, my heart’s desire is to not travel but to sleep like a beggar.
For those whose practice is lost in studying books, if there is no skill in subduing the afflictive emotions within one’s own mind stream, even though the Nine Ways are held by the intellect, it will be a cause of hardship. Right now, my heart’s desire is not to study but to summarize everything into a single meaning.
Because of never-ending activities, become weary of these meaningless distractions. Desire to go into the mountains of solitude without people. This is my simple advice.” -Advice from Shardza Tashi Gyaltsen Rinpoche
All translations from the Tibetan by Raven Cypress Wood
Mural of Lama Tséwang Rikdzin inside Yanggön Thongdrol Phüntsok Ling temple in Dolpo, Nepal
On the 10th lunar day of the Horse month (3rd lunar month) of the Fire Horse year of 914 BCE, the Great Lama Drenpa Namkha was born in the kingdom of Zhang Zhung. (For more information about Drenpa Namkha, see previous article: https://ravencypresswood.com/2016/05/06/practice-of-the-great-lama-drenpa-namkha/ ) On the 10th lunar day of the Monkey month (5th lunar month) in the Water Monkey year of 888 BCE in the kingdom of Zhang Zhung, his twin sons Tséwang Rikdzin and Pema Tongdrol were born. For this reason, the 10th lunar day of each month is designated for the practice of the Great Lama Drenpa Namkha and his two sons, Tséwang Rikdzin and Pema Tongdrol. For the remainder of 2024, the 10th lunar day of each month coincides with July 16th, August 14th, September 13th, October 12th, November 11th, and December 10th. On these days, it is especially auspicious to recite prayers, supplicate, and make offerings to Lama Drenpa Namkha, Tséwang Rikdzin, and/or Pema Tongdrol.
Bhutanese mural of Zhang Zhung Drenpa Namkha
The mother of the twins was the daughter of an Indian Brahmin, Khandro Öden Barma. It is said that Tséwang Rikdzin, named Yungdrung Dönsal at birth, was firstborn from the right side of her womb and had a peaceful, light-colored complexion with the mark of a yungdrung in the center of his forehead. While Pema Tongdrol was born from the left side of her womb and had a more wrathful, dark-colored complexion. As youths, Tséwang Rikdzin had a naturally peaceful disposition and his brother was more active and excitable. However, although they appeared like ordinary human beings to those with impure vision, both brothers were emanations of realized beings. Pema Tongdrol was an emanation of the yogi Takla Mébar and Tséwang Rikdzin was an emanation of Sangwa Düpa. Some years later, Öden Barma wanted to return to her birthplace in India and Drenpa Namkha wanted to stay in Zhang Zhung. Thus, due to various circumstances, the parents separated for a time. Pema Tongdrol went with his mother to India and Tséwang Rikdzin stayed with his father is Zhang Zhung.
Tséwang Rikdzin’s hagiography in four volumes was discovered as a treasure text by Sang Ngak Lingpa. It details how, like his father, Tséwang Rikdzin remembered the teachings and practices of his previous 500 lifetimes. He attracted his own disciples, traveled to many sacred places in order to teach, meditate, and subdue harmful spirits. He practiced with six different khandro who had devoted their lives to religious practice and who attained their own realization and became lineage holders of Tséwang Rikdzin’s teachings. Although he could appear in any form necessary to help sentient beings, he is described as primarily having six different manifestations corresponding to the six different mountain retreats where he practiced and performed miracles. Because he transcended cyclic existence, purified all obscurations, and perfected all positive qualities, he is practiced as a yidam deity.
Tséwang Rikdzin depiction according to the Tséwang Jarima
The Tséwang Jarima, Tséwang’s Cycle of Teachings Given at Bird Mountain, is a cycle of practices primarily focused on longevity, restoring and supporting the vital life force, and practices to pacify negative spirits endangering the health or lifespan. This cycle was established during his time practicing near Mt. Tisé (a.k.a Mt. Kailash.) At that time, a nyulé demoness and other evil-minded nyulé spirits were attacking the fertility of individuals and also cutting the lifespan of young children. Moved by compassion, Khandro Tukjé Kündrol appeared to Tséwang Rikdzin and transmitted a method for both protecting and restoring the lifespan. This practice for longevity and healing is widely practiced to this day. (For more about the longevity practice of Tséwang Rikdzin, see Indestructible )
“How wonderful! In the supreme place upon the summit of Jari, the great Tséwang Rikdzin was surrounded by a retinue of thousands of male and female rikdzin. At that time, the great mother, Tukjé Kündrol, in order to benefit sentient beings who had an exhausted or damaged lifespan, she spoke this secret long life mantra which is the source of all wish-fulfilling things.” -Extract from the Tséwang Jarima
Tséwang Rikdzin siting atop a white elephant in the longevity temple on Mt. Emei in China. Photo credit: Khedup Gyatso
The Tséwang Böd Yulma, Tséwang’s Cycle of Teachings Given in Tibet, is a tantric text whose view is closely aligned with that of dzogchen. The main body of the scripture is divided into the Ten Scrolls that provide instructions for various practices such as extracting the essence, transference of consciousness, and pointing out naked awareness. This text was found as a treasure text by the tertön Bön Zhig Yungdrung Lingpa. The volume also contains additional and complimentary practices such as Tséwang’s Precious Mala of Beneficial Aspiration Prayers. (The English translation of this prayer is available for download on the Publications page of this website.) The final act of outer religious practice performed by Shardza Tashi Gyaltsen before he entered his tent and attained the rainbow body at the time of his passing into nirvana, was to perform the feast offering of the Tséwang Böd Yulma.
The Tséwang Gya Garma, Tséwang’s Cycle of Teachings Given in India, includes works focused on fire ritual, fumigation offering, healing from various maladies, tsa lung, and practices for the khandros Tukjé Kündrol and Kalpa Zangmo, among others.
Some texts record Lama Tséwang Rikdzin’s lifespan as being 800 years, others record it as 500 years. However, there is no record of his passing away in any text. In fact, during the time of the emanation of Drenpa Namkha of Tibet who lived the 8th century, Tséwang Rikdzin actually attended his dzogchen teachings. He was then known as Ritropa, The Hermit. For this reason, it is said that he gained power over life and death in order to continue working for the vast benefit of sentient beings.
In the Tséwang Gya Garma, Tséwang Rikdzin is depicted with a body that is dark-red and with a consort. His hand objects differ according to specific practices.
Supplication Prayer to Tséwang Rikdzin
How wonderful!
Supreme son of The Great Lama, Tséwang, you are a protector of migrating beings who activated the flow of karma and met with the Yungdrung Bön. First, you trained in the study and contemplation of inner and outer Bön. Then, meditating upon the ultimate meaning, you reached the level of a rikdzin. You traveled to sacred places high and low throughout the world such as India, China, Zhang Zhung, Tazik, Orgyen, Drusha, Gilgit, Ménak, and so on. Together with the khandro, you reveled in the ordinary and supreme accomplishments. You attained power over the mind and brought the four elements under your control. You bound with oaths the male and female non-human gods and demons. You greatly increased vast benefit for migrating beings. At this current time, bestow accomplishment upon your faithful children!
“I will proclaim my speech and show my face to those with a karmic connection. Those followers in the 500 years of the dark time, listening steadfastly without distraction and supplicate! I will quickly catch you with my iron hook of compassion!”
If the time has come to keep you promise, reveal your face and bestow the profound oral instructions!
“Because of doubtlessly practicing recitation practice to me, I will certainly reveal my face.”
If the time has come to keep you promise, reveal your face and teach the profound oral instructions!
“Without miserliness, make offerings to me and I will rain down a shower of both the ordinary and the supreme attainments.”
If the time has come to keep you promise, bestow the attainments without exception!
“Without biased nonattachment, wander the mountain hermitages and I will point out the infallible path of liberation.”
If the time has come to keep you promise, show the correct and supreme path of liberation!
“Act effortlessly without hypocritical nonattachment and I will act as a special companion providing supportive circumstances.”
If the time has come to keep you promise, act as my companion and establish the supreme path of the Great Vehicle!
“By extracting the essence of earth and stones and eating that as food, I will bestow inexhaustible great, precious treasure.”
If the time has come to keep you promise, completely supply all necessities!
“Without being covered by the stain of wrongdoing, practice the path of skillful means of tsa lung and meditation and I will ignite the blissful heat of meditative stability.”
If the time has come to keep you promise, provide completely perfect supportive circumstances!
“I am deathless, with an indestructible lifespan. During the 500 years of the dark time, I will send forth a multitude of emanations.”
If the time has come to keep your promise, please come as a multitude of supreme holders of the doctrine!
All translations from the Tibetan by Raven Cypress Wood
Nine Ways 