The Twelve Animals of Tibetan Astrology: The Pig

Tibetan astrological chart and symbols

In Tibetan astrology, there is a twelve-year cycle.  Each of these years is characterized by a different animal and associated with one of the five elements.  Therefore, a full cycle of the twelve animals being associated with each of the five elements is sixty years.  The twelve animals according to the Yungdrung Bön texts are the Rat, Elephant, Tiger, Rabbit, Dragon, Horse, Snake, Sheep, Garuda, Monkey, Dog and Pig.  Each animal is associated with a specific element for its life-force as well as a specific direction which is determined by the life-force element.  Not only are these twelve animals associated with specific years, they are also associated with specific months, days and hours.

Feb 05, 2019 begins the Tibetan New Year, or Losar, and the year of the Earth Pig.  People born during a Pig year will have an emphasis of the specific qualities associated with the symbol of the Pig.  (These years correspond with the Tibetan lunar calendar and begin sometime between late January and early April.)   According to Tibetan astrology, the element which governs the life-force of the Pig is Water and its positive direction is North.  So, if a Pig person wanted to strengthen their life-force, they would focus upon strengthening the element of Water internally and externally.  Because the positive direction is North, facing this direction while meditating, engaging in healing practices or just relaxing and taking deep breaths is beneficial.

In general as an astrological symbol, the Pig person is honest and uncomplicated. A Pig person is straight-forward, but not in an aggressive way. They are often seen as “good, down-to-earth” people by others. This is because the Pig person does not harbor hidden agendas. They can be trusted and relied upon. In general, they have many friends to whom they are generous and jovial, and are always willing to be helpful. However, the Pig person can have difficulty setting boundaries and saying ‘no.’ And because they tend to be naive, it is possible for them to be taken advantage of by others. Although the Pig person is generous, they also enjoy having money for themselves and living in leisure and comfort. For this reason, the pursuit of pleasure and entertainment can become imbalanced and lead to excess.

The Pig’s soul day is Wednesday and its life-force day is Tuesday.  These are the best days for beginning new projects and activities that are meant to increase or develop something.  The obstacle day is Saturday.  This day is best for purification and letting things go.  It is not a favorable day for beginning new activities or risky activities.

Pig years include: 1935, 1947, 1959, 1971, 1983, 1995, 2007, and 2019

Raven Cypress Wood© All Rights Reserved

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Anniversary of the Human Birth of Lord Tönpa Shenrap Miwoche

Lord Tonpa Shenrap Miwoche. Photo credit: Khedup Gyatso.

The 15th day of the 12th lunar month, January 21, 2019 on the Western calendar is the 18,036th birth anniversary of the founder of the Yungdrung Bön tradition, the Enlightened Lord Tönpa Shenrap Miwo Künlé Nampar Gyalwa.  Already an enlightened being, Lord Tönpa Shenrap Miwoche chose to be born into this world in order to guide beings from suffering to liberation.  He was born into the royal Mu lineage in the kingdom of Tazig Olmo Lungring.

Traditionally, the anniversary of his birth has been celebrated on the 15th day of the 1st month of the lunar calendar.  However, based upon research by the renowned Yungdrung Bön scholar and supreme lama, His Eminence Yongdzin Tenzin Namdak Rinpoche, the actual date is believed to be the Full Moon day of the last month in the Tibetan lunar calendar.  This is a powerful and auspicious day for performing virtue or spiritual practice.  The benefits of these activities are greatly multiplied.

“King of Teachers, and the glorious guide through cyclic existence, you are the illuminating light that overcomes all darkness.

A primary medicine that removes the torment of the illness of ignorance, you are the king of the Mu clan, an extraordinary being who took human form.

With an army of immense fire that dries up the ocean and mire of the five poisons, you are a luminous holy man who possesses the special marks and characteristics.

Having undertaken a multitude of hardships, you completed a multitude of activities. Through both the four valid means of cognition and the six valid thoughts, and with great loving kindness, you liberate the migrating beings within cyclic existence.

I prostrate to the manifestation of wisdom, Tönpa Shenrap!”

This Praise and Homage for the Compassionate Teacher was composed by the great Lama Drenpa Namkha and is extracted from “The Definitive Meaning of the Lamp that Dispels the Darkness.”

Tibetan translation by Raven Cypress Wood

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

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Homage to the Lama

His Eminence Menri Ponlop Yangton Thrinley Nyima Rinpoche is welcomed back to Menri Monastery after traveling abroad. Photo credit: Unknown

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Our Otherworldly Neighbors, the Lu

A depiction of a lu belonging to the royal class

According to the ancient teachings of Lord Tönpa Shenrap Miwoché, the phenomenal universe can be divided in to three worlds: the world of the gods above, the world of the lu [Sanskrit: naga] below, and the world of humans in-between. Interactions between the lu and human beings are especially common due to the fact that we share the same environment. Although the lu are most often associated with bodies of water such as lakes, springs, wells, and waterfalls; they also inhabit cliffs, rocks, trees, and abandoned places such as castles and fortresses.

The different kinds of lu can be categorized in many ways. They can be divided into their five main societal classes: the white royal class, the yellow merchant class, the red priest class, the green servant class, and the mixed-color outcast class. They can be categorized according to their overall demeanor of being either generally peaceful or generally aggressive. Or, among the four kinds of guests* they can be categorized as members of the second, third, or fourth guests. As members of the powerful second guests of exalted qualities, there are eight great lu who act as benevolent protectors. As members of the third guests, some lu are among the magically powerful eight classes of beings who can be helpful when happy, but who can also become aggressive and destructive when they feel that they have been slighted. Lastly, as members of the fourth guests who are in need of our charity, some lu take the form of animals such as snakes or various aquatic creatures. They are often depicted as having a lower body similar to a snake, and an upper body similar to a human.

A ritual lu effigy created with tsampa by Murig Geshe Nyima Kunchap Rinpoche.

Any human activity that creates unpleasant smells, pollution, or destruction of the environment can cause the lu to become upset, or to be afflicted with illness and misfortune. When this occurs, the lu sometimes take action to stop the destruction. Some lu even engage in acts of revenge such as causing illness, epidemics, loss of property, or natural disasters to humans. Specific illnesses are associated with the lu such as boils, abscesses, skin diseases, leprosy, and infertility to name a few. For this reason, the enlightened Lord Tönpa Shenrap taught ritual methods to communicate with the lu, purify what we have polluted, restore harmony and make amends, as well as methods to subdue the aggressive-natured lu who are not satisfied with peaceful methods. Even for peaceful lu, it is important to communicate with them and present peacemaking gifts in the correct way. For example, according to the Yungdrung Bön religious calendar, there are specific days during each lunar month in which the lu are either more receptive to our requests, or not receptive at all.

Geshe Nyima Kunchap and Geshe Tenzin Yangton performing the Lu Sang, or The Purifying Smoke Offering for the Lu. Photo credit: Raven Cypress Wood

Essential to the ritual offerings for the lu is lu men, or lu medicine. Lu medicine contains: the three white things: milk, unsalted butter, and unsalted cheese; the three sweet things: rock sugar, honey, and brown sugar or molasses; the five grains: rice, wheat, barley, millet, and peas; the five precious things: gold, silver, turquoise, coral, and pearl or conch shell; peacock feathers, Choerospoldia axillaris, kidney-shaped Canavalia gladiate, liver-colored and liver-shaped Entada phaseoloides, sea foam, Bombax ceiba flower buds and flowers, crocodile claw-shaped herbal medicine, right-turning (Bön direction) conch shell, amber, hand-shaped Gymademnia, Terminalia Checula, Terminalia belerica Roxb, Emblica Officinalis, and Meconops. All of these substances are dried and ground into a fine powder and then mixed.

Lu medicine. Photo credit: Raven Cypress Wood

“Through the positive qualities of purifying all of you lu, for both myself and others, may human illness and contagious diseases be stopped!

Act to protect our longevity and our life-force! Act to guard our families and turn back misfortune!

Act to increase our influence and good fortune! Act to bring an abundance of personal power!

Act to connect me with my wealth and resources! Act as a protector and guardian to me!

Selected excerpt from The Purifying Smoke Offering for the Lu translated by Raven Cypress Wood ©2010

Murig Geshe Nyima Kunchap Rinpoche and Raven Cypress Wood prepare lu namkha for the lu ritual of Offering an Ocean of Milk to the Lu. Photo credit: Geshe Tenzin Yangton

On January 26, 2019 at Ligmincha International’s Serenity Ridge Retreat Center in the United States, Murig Geshe Nyima Künchap Rinpoche will be giving a half-day teaching related to the lu, their relationship to humans, how to determine if they have been disturbed, and proper methods to restore harmony. He will be teaching from the Lu Tor, The Ritual of Regularly Giving Torma to the Lu; and the Lu Sang, The Purification and Offering through Smoke for the Lu. Those in attendance will receive transmission for both of these practices. The following day on January 27th, the public is invited as he performs the Lu Ter, Lu Tor, and Lu Sang rituals. For more information or to register, follow the link below:

*The First Guests are the respected guests who are the enlightened beings. The Second Guests are the guests of exalted qualities who are the enlightened and unenlightened benevolent guardians and protectors. The Third Guests are the eight classes of beings. The Fourth Guests are the guests of charity who are beings within the six realms of cyclic existence minus the gods and the demi-gods.

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May Everyone have a Mandala of Good Fortune!

Yungdrung Bon chorten in Dolpo, Nepal established by Geshe Nyima Kunchap Rinpoche.


May there be an immeasurable mandala of good fortune,

incredibly beautiful and pleasing, wonderful, and stunning to look upon,

where the five elements are spontaneously perfected and free from destruction and disintegration!”

Excerpt from the book, Indestructible, The Longevity Practice of Lama Tséwang Rikdzin by Raven Cypress Wood

Link to the book:

Blessings from the Master

HE Menri Ponlop Yangton Thrinley Nyima Rinpoche in Tibet. Photo credit: Unknown

A Victory Banner of Butter Lamps

Yungdrung Bon monks offering candlelight. Photo credit: Unknown.


Throughout the ten directions of the immeasurable three thousand-fold universe,
are a variety of butter lamp goddesses.
Through the lighting of these bright offering lamps, the fire of the lamps clears away darkness and obscurations, and radiates throughout the vast, clear space of the sky.”

An extract from Raising a Victory Banner of Butter Lamps

Translation from the Tibetan by Raven Cypress Wood ©2017. A full translation of the prayer will be included in her forthcoming book detailing support for death and dying according to the Yungdrung Bön religious tradition.

The Next Generation of Knowledge Holders

Young Yungdrung Bon monks in Sikkim preparing to receive HH 34th Menri Trizin Rinpoche. Photo credit: Unknown.

The Queen of Existence: Sipé Gyalmo

HH 34th Menri Trizen Rinpoche with a statue of Sipe Gyalmo who rides a black mule. Photo credit: Unknown

Within the Yungdrung Bön religious tradition, one of the primary guardians who removes external, internal, and secret obstacles for both practitioners and the religious tradition is the Queen of Existence, Sipé Gyalmo [Tibetan srid pa’i rgyal mo]. She is an enlightened being who is uniquely a protector and also a yidam, or meditational deity. She is one of the principal female deities, and her invocations and offerings are performed daily in Yungdrung Bön Monasteries. She protects from enemies, danger, illness, misfortune, and confusion.

Monk dancers dressed as the the Six Manifestations of Sipe Gyalmo. Photo credit: Unknown.

Sipé Gyalmo has countless manifestations and emanations. She manifests with different characteristics in order to meet the varied needs of sentient beings. She manifests riding a red mule, riding a black mule, and standing with a hundred heads and thousands of arms and legs. Her Body emanations are the Six Manifestation of Day and Night. Each of these six manifestations arise during a particular cycle of time during every twenty-four hour period. These six manifestations are White Sipé Gyalmo of Dawn, Golden Sipé Gyalmo of Sunrise, Red Sipé Gyalmo of Mid-day, Maroun Sipé Gyalmo of Sunset, Black Sipé Gyalmo of Evening, and Dark-blue Sipé Gyalmo of Midnight.

According to the Yungdrung Bön religious calendar, there are specific days set aside for the practice of Sipé Gyalmo riding a red mule. These dates are according to the lunar calendar and vary according to the month. During the 1st month of each season, which is the 12th, 3rd, 6th, and 9th lunar months, her practice day is the 8th lunar day. During the middle month of each season, which is the 1st, 4th, 7th, and 10th lunar months, her practice day is the 4th lunar day. During the final month of each season, which is the 2nd, 5th, 8th, and 11th lunar months, her practice day is the 5th lunar day.


Mother of Space, the primordially pure, unconditioned Body of Bön,

In order to establish the teachings of Bön in the Land of Snow,

Regardless of wherever I am, Supreme Mother Sipé Gyalmo,

Through my merely calling out to you, please come!”

From The Alphabetical Praise of Sipé Gyalmo. Translation by Raven Cypress Wood ©All Rights Reserved

Lama Think of Me!

His Eminence Menri Ponlop Yangton Trinley Nyima Rinpoche. Photo credit: Unknown


With the devotion of my body, speech and mind, I pray to the essence of the three Enlightened Bodies, the kind root lama.

Please bestow upon me right now the realization of my own enlightened mind and the meaning of the view, realization and behavior.

May I recognize my natural mind, without modification and free of extremes.

May I recognize the brilliantly clear power of the wisdom of self-awareness.

May the many kinds of unceasing mental perceptions arise as self-appearances.

May I recognize my own enlightened mind, I pray.

Bless me that I may see my true face!

Bless me that self-awareness will arise for me!

Bless me to recognize my own true nature!

Bless me to see my own enlightened mind!

Lama, think of me!  Lama, think of me! Lama, think of me! 

Hold me, and all other sentient beings, in your compassion, I pray! 

Protect us with your compassion, I pray! 

Lead us with your compassion, I pray!

A Powa Prayer written by Lord Shardza Tashi Gyaltsen and included in his Kalong Gyatso, An Ocean of Instructions. Translation by Raven Cypress Wood ©2015 All Rights Reserved.

Protection for Travelers

When traveling, one can specifically include the Goddess of Travel, Chammo Lamlha, in the morning smoke offering, and also offer her torma in the evening, while asking for her protection. Although there are longer invocations of her and her retinue, this is a concise invocation that was written by His Holiness 23rd Menri Trizen Nyima Tenzin Rinpoche when he saw her in a vision at the age of thirteen.

SO!  Within a mandala of luminous and beautiful jewels,

Seated upon a golden hornet,

Is the majestic and youthful goddess,

Chammo Lam Lha, together with her retinue.

Come here now and keep your protection vow!

Please accept these offerings of smoke and torma.

Act as my companion.

Expel the causes for harm and obstacles.

Please act to accomplish this entrusted activity!

Translation Raven Cypress Wood ©2015 All Rights Reserved. No publication permitted.


Pacifying Suffering and Misery

The DU TRI SU essence mantra blessing the environment. Photo credit: Unknown

“This heart mantra pacifies suffering and misery. Having overturned the depths of the lower realms of cyclic existence, may all beings be liberated into the space of absolute reality!”

From Praise of the DU TRI SU Mantra

Translation: Raven Cypress Wood

Event Announcement: Empowerment of Drenpa Namkha November 6th-10th

The Long Life yidam, Drenpa Namkha and Khandro Oden Barma.

On November 9th in Washington Depot, Connecticut, His Eminence 7th Kündrol Namkha Trinley Wangyal Rinpoche will bestow the long-life empowerment of Drenpa Namkha. From November 6th – 8th, the public is invited to view the ritual creation of The Accomplishment of Longevity of Drenpa Namkha sand mandala by a small group of monks from Menri Monastery. This mandala will be an external support for the sacred presence of Drenpa Namkha and Öden Barma during the empowerment. On November 10th, the empowerment ritual will conclude with the ceremonial dissolution of the sand mandala and the traditional sacred Dance of Victory of the religious protector, Sipé Gyalmo, the Queen of Existence.

A long-life empowerment, when joined together with the faith of the participants, is a method to repair and restore the lifespan, vitality, health, and prosperity. Because the long-life ritual involves the restoration and balance of each of the five elements that constitute our body, energy, and mind, it therefore also restores and strengthens the soul. Receiving this kind of blessing also removes external obstacles such as danger and accidents, internal obstacles such as illness, and secret obstacles such as confusion and unhealthy thought patterns. By receiving the empowerment, the mandala of the deity is  ‘opened’ to the practitioner. Because of that, they can now receive blessings and develop the enlightened qualities of the deity through formal practice of the deity, recitation of the specific mantra of the deity, or by making offerings and supplications to the deity.

Yungdrung Bon monks creating a sand mandala. Photo credit: Unknown

Drenpa Namkha was a realized Dzogchen practitioner who also exhibited great power and skill due to his mastery of tantra. In this ritual, he is practiced as a yidam for his quality of gaining mastery over his lifespan. (See previous post:  )Within the Yungdrung Bön religious tradition, the 10th lunar day of each month is designated as a time to perform practice and make offerings to Drenpa Namkha and his two sons: Tséwang Rikdzin and Pema Tongdrol. According to Tibetan astrology, the ages of 1, 9, 13, 25, 37, 49, 61, 73 and 81 are considered obstacles years, and therefore, an ideal time to receive long-life empowerments.

A monk dressed as Red Sipe Gyalmo in preparation for her dance. Photo credit: Unknown

Creating a mandala for an empowerment is necessary in order to have a proper support for the deity and their retinue during the ritual. It is a kind of sacred architecture with dimensions and details described in the sacred texts. Although enlightened beings are beyond form, because of their compassion, they manifest in form with specific aspects so that we can more easily connect with them. According to the scriptures, all mandalas are to be made of sand. However, because this is not always possible, using painted images of mandalas became a substitute. During the ritual, the lama visualizes the mandala arising from the five elements as an immeasurable palace. In this way, every mandala has three dimensions: 1) the actual mandala realm, 2) the visualized mandala realm, and 3) the symbolic mandala realm represented by sand or paint. At the conclusion of the ritual, the mandala is dissolved and the sand is returned to the environment, often placed in a river, in order to bless it with the energy and power accumulated during the ritual.

For more information about this event, or to register, go to the link below:

The Ninth Way: The Unsurpassed Way

The Tibetan syllable AH surrounded by the five lights in a field of dark blue is often used as a meditative support in dzogchen training.

Among the Nine Ways of Bön, The Ninth Way is the highest. It is the practice of dzogchen, the great perfection. Here, everything is spontaneously perfected and there is no activity to be performed. The view is unbounded and beyond subject and object. Because everything is spontaneously perfected and complete, it is beyond needing the effort of a generating stage and perfection stage. It is beyond the extremes of existence and nonexistence, and without beginning or end. Although it is ineffable, the enlightened Lord Tönpa Shenrap has given guidance using words for those disciples who need instruction. Therefore, this Way is often classified and explained in three parts: the foundation, the path, and the result, or the view, the meditation, and the behavior.

According to the Lord Tönpa Shenrap Miwoche:

“If it is divided into each separate aspect, it has 84,000 elaborations. Condensed inward, it is one essence, a single tiklé.”


“It cannot be lost. It is not created from a cause, nor is it destroyed by circumstance.”

Although the dzogchen view is the highest and is beyond the dualistic concepts of good and bad, the dzogchen practitioner is not beyond these concepts until they have completely realized the fruit of the teachings, which is buddhahood. Therefore, even if a disciple has a vast and high view, Lord Tönpa Shenrap advises that they maintain behavior according to the path of the two accumulations of virtue and wisdom.  Although dzogchen is about knowing and being aware rather than performing any particular behavior or ritual, there are specifics practices that are prescribed  to be applied to whatever cause or condition is blocking or interrupting awareness. Central to the practice of dzogchen is the development of the mind of enlightenment, doubtless refuge, and indestructible devotion to one’s root lama who points out the true nature of the disciples mind and gives them advice along the path.

Raven Cypress Wood© 2018



The Fierce, Secret Tamer of Demons

Walchen Gekho with his consort, Queen of the Drala

On the 23rd day of the Eighth Tibetan month, Western calendar date October 2nd 2018, Tashi Menri Monastery in Dolanji, India will begin an intensive seven-day retreat for the yidam Gekhö. Specifically, they will perform the practice from the text compiled by His Holiness 1st Menri Trizen Nyammé Sherap Gyaltsen Rinpoche, “Gekhö Sangwa Drakchen, The Fierce, Secret Gekhö.” This retreat will conclude on the 29th lunar day, October 8th 2018.

The tantric cycle of Gekhö contains 360 deities, and within the cycle of the Father Tantras he is the manifestation of enlightened quality within the Five Supreme Embodiments. (See previous post:

He was the deity of the ancient land of Zhang Zhung and his tantric practice was widespread throughout the realm. It is said that he originally descended upon the sacred mountain of Gang Tisé (aka Mount Kailash), and 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 energy that manifests as a meditational deity and enlightened protector for the practitioners of Yungdrung Bön. The epithet “Gekhö” in the Zhang Zhung language means “demon tamer.”

“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 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 practice of dzogchen is, by definition, perfected and beyond needing to apply any methods to develop it. However, because the practitioners of dzogchen have not yet fully realized this primordial perfection, the deity Zhang Zhung Meri offers protection and support.

Translation and copyright Raven Cypress Wood ©2018 All Rights Reserved

The Shining Light of Kailash

Chogyal Namkha’i Norbu Rinpoche. Photo credit: Unknown

On the  17th day of the 8th Tibetan Month, Western date September 27,  2018, the esteemed dzogchen master and scholar, Chogyal Namkha’i Norbu Rinpoche passed away. Although he was a Nyingma lineage holder, he had close ties with many Yungdrung Bön lamas. Through his years of research, he often verified the validity of Bönpo religious and historical accounts. In 1983, he and a group of his students traveled to Dolanji, India and received teachings and transmissions of the Zhang Zhung Nyen Gyü from His Eminence Yongdzin Tenzin Namdak Rinpoche. In 1988, having been invited by Namkha’i Norbu Rinpoche to his Merigar Retreat Center in Italy, Geshe Tenzin Wangyal Rinpoche taught his first dzogchen retreat to Westerners.

Namkha’i Norbu Rinpoche and his students with HE Yongdzin Tenzin Namdak Rinpoche and Geshe Tenzin Wangyal in Dolanji, India. 1983. Photo credit: Unknown

Namkha’i Norbu Rinpoche was a prolific writer and authored many books, including the well known “The Crystal and the Way of Light,” and “The Cycle of Day and Night.” He also wrote a three volume study of Zhang Zhung and Tibetan history which has been eloquently translated and edited by Donatella Rossi entitled, “The Light of Kailash, A History of Zhang Zhung and Tibet.”

Chogyal Namkhai Norbu Rinpoche with HE Yongdzin Tenzin Namdak Rinpoche in 2016. Photo credit: Unknown

When a realized lama passes, it is appropriate to fervently practice guru yoga, imagining the master merged with all masters and enlightened beings, to perform aspiration prayers, to perform acts of virtue, and to sponsor the performance of tsog offerings by the monastic community. For students, it is especially important to purify and renew commitments they have made with the master, and to zealously apply the master’s spiritual guidance until achieving realization for themselves and others.

Raven Cypress Wood ©2018

One Hundred Years of Learning

Nangzhig Monastery celebration Amdo, Tibet. Photo credit:Unknown

On September 19, 2018 in Amdo, Tibet, the Nangzhig Yungdrung Bon Dialectic School celebrated its One Hundred year anniversary. During the celebration, a framed photo of the newly enthroned His Holiness 34th Menri Trizen Rinpoche was ceremoniously brought into the temple and installed upon a high throne. The ceremony was attended by more than 4,000 monks.

Ceremony at Nangzhig Monastery. Photo credit: Unknown

Celebration at Nangzhig Monastery. Photo credit: Unknown

A Mandala of Offerings

His Eminence Menri Ponlop Yangton Trinley Nyima Rinpoche being offered the mandala in Kham, Tibet. Photo credit: Unknown.


Grand Enthronement of His Holiness 34th Menri Trizen

HH 34th Menri Trizen Dawa Dargye Rinpoche with Dr. Lobsang Sangye. Photo credit: Unknown

The grand enthronement ceremony of His Holiness 34th Menri Trizen Dawa Dargye Rinpoche was attended by the president of the Central Tibetan Administration, Dr. Lobsang Sangay. During the event, Dr. Sangay gave a speech and also presented the 34th Menri Trizen Rinpoche with a mandala offering.

A Thousand Prostrations to our Spiritual Father!

His Holiness 34th golden throne holder of Tashi Menri Monastery, Dawa Dargye Rinpoche, leader of the Yungdrung Bon religious tradition. Photo credit: Unknown

On September 6th 2018 at Tashi Menri Monastery in Dolanji, India, Dawa Dargye Rinpoche will be formally enthroned as Holder of the Golden Throne, the 34th Menri Trizen, Spiritual Leader of the Yungdrung Bön religious tradition and its disciples.


In a place where even the name of precious Bön could not be heard, teachings and realizations blossomed in the garden of lotuses of the spiritual leader, following the enlightened activities of the previously manifested Sun.

May these prayers go to the leader who is the manifestation of the perfect Moon.”

This prayer for HH 34th Menri Trizen was requested by HE Menri Ponlop Yangton Trinley Nyima Rinpoche and written by HE Yongdzin Tenzin Namdak Rinpoche March 25, 2018.

This translation of the first of two stanzas is offered by Gyalshen Institute.

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