Nine Ways

Buddha Tönpa Shenrap’s Instructions for Lay Practitioners Part 2 of 3: The Five Outer Customs, The Five Inner Vows, and The Five Practices In-Between

The Elegant Indestructible Chorten, or Yungdrung Kolek Chorten, was first built as a temple for the Buddha to open the door of The Way of the Lay Practitioner

Having taught the foundation of refuge, the mind of enlightenment, virtue and nonvirtue, and the ten perfections; the Teacher, Buddha Tönpa Shenrap, then explained the source of the The Fifth Way and the path of the genyen, or lay practitioner. (See previous article detailing The Way of the Genyen: Part One: Right Mind, Right Conduct.) There are four root sutras that form the base of the teachings. These sutras cover subjects such as how phenomenal existence and the four elements came into being as the outer container, how the six kinds of beings and the three realms came into existence as the inner contents, the root causes of both cyclic existence and nirvana, the meaning and purpose of enlightenment, the meaning and purpose of the enlightened ones of the three times, the meaning and nature of wisdom and ultimate reality, and so on. The Teacher then described the different ways that his 84,000 teachings could be classified. For example, they can be classified into the three kinds of subjects: advanced, medium, and easy. This classification is a result of the three kinds of capacities of sentient beings: advanced, average, and lesser. In this way, there are teachings for the path of liberation for every sentient being regardless of their ability or circumstance.

Then, Tsangpa Tsukpu addressed the Teacher.

“The state of your omniscient emanation is supreme in every way! As for The Way of the Genyen, how does one engage in the conduct? What is the order of practice? We have weak intellects. Protector of beings, omniscient one, please explain this to us.”

Building the First Chorten

In response to this request, the Teacher told those in attendance that in order to give an example to future generations of how to purify obscurations and complete the accumulations, it was important to create a support for making offerings to the enlightened ones. Thus, he instructed them in building the first chorten [Sanskrit: stupa]. The Tibetan word “chorten” is a compound of two words that literally mean “support for offerings.” Within the Yungdrung Bön teachings, the Buddha taught many different types of chortens for different purposes. Some chortens are meant to be built with physical substances. Others are meant to be created with the mind through visualization. The specific chorten that was built for the teachings of The Way of the Genyen was The Elegant Indestructible Chorten, or Yungdrung Kolek Chorten. This is the most commonly built type of chorten in the Yungdrung Bön tradition because of its versatility. It can be used for multiple purposes such as being a support for generating merit through circumambulation, prostrations, and offerings, or it can be used as a repository for the relics of realized ones, or as skillful means to suppress negativity in a geographical area, and so on.

The Elegant Indestructible Chorten that was built in the mystical land of Olmo Lungring according to the Teacher’s instructions was to be used as a temple for his teaching. It was grand and extraordinary in every way. It had beautiful details such as golden pillars, turquoise beams, and bright images of lotuses, rainbows, clouds, and stars. Each part of the chorten’s structure and decoration was meaningful and created according to the detailed direction of the Teacher. It was constructed by a group of gods, lu, and human beings who were motivated by performing acts of virtue. They completed the work in fifteen days. Then, the Teacher performed an extensive consecration and gave it the name “Yungdrung Kolek Chorten, The Elegant Indestructible Chorten.” Then, once the assembly had gathered within the chorten, he began teaching the specific vows and practices for those who take vows according to The Way of the Genyen.

Meaning of the specific architectural design of the yungdrung kolek chorten

The Five Outer Customs, The Five Inner Vows, and The Five Practices In-Between

The Five Outer Customs

“Tsangpa Tsukpü, any sons or daughters who want to renounce wrongdoing and nonvirtue and adopt the activities of virtue, should go before an abbot, a master, and a witness who are themselves engaged in proper conduct and discipline, who guide migrating beings, who have clear awareness, who have power and never forget the true meaning, who aspire to pure virtue, and who have experience with many followers; and receive the rules and customs of a genyen, or lay practitioner. By acting in accordance with the five outer customs of clothing, the five inner lifetime vows, and the five activities in-between, they enter The Way of the Genyen. For the five outer customs first there is a shirt for the upper part of the body, second there is a skirt for the lower part of the body, third is cloth shoes, fourth is the robe, and fifth is the overcoat.”

These clothes are similar to those worn by monks and nuns but with differences. For example, the robe or zen worn by a genyen has fringe on the two ends whereas this is not allowed on the zen for monks and nuns. Followed literally, this kind of dress might be difficult for those in Western countries where this could conflict with cultural norms and possibly even create misunderstandings or negative thoughts towards the practitioner and the Bön religion. Therefore, it is beneficial to reflect upon the deeper meaning of these five points. The purpose of The Way of the Genyen is to practice virtue and purity from a motivation of putting others first and not causing harm to other sentient beings while working on behalf of their liberation from suffering. In that way, the advice to wear clothes and shoes made of cloth or fiber rather than animal skins supports the practice of a genyen. Wearing simple clothing without elaborate ornamentation or styles that indicate status or power similarly supports the practice of a genyen. Wearing clothes from a motivation of being modest and humble rather than causing envy or jealousy also supports the practice of a genyen. So, although one might not wear the specific shirt described by the Teacher, it is still important to reflect upon one’s dress and appearance and consider whether it is in harmony or contradiction with the essence of the genyen teachings. For example, in his advice to Khandro Choza Bönmo regarding mantra recitation and foods to avoid, the realized yogi Lishu Taring told her that eating salt destroys the potency of one full day of mantra recitation. The cause of this defilement was created in the past when salt was loaded in bags onto the backs of pack animals who would then walk for many days carrying the salt bags over great distances. By the time the salt bags were removed, they would have adhered to the sides of the animal. Removing the bags would then rip away some of the animal’s hide causing them great pain and suffering. Thus, the salt became defiled because of being the cause of great suffering to another sentient being. In modern times however, vehicles are used to transport salt and this defilement is not created. Thus, the cause for avoiding salt no longer applies. Similarly, one can examine the Teacher’s instruction on clothing for a genyen and also clarify the points with the master giving the vows.

The Five Inner Vows or Disciplines

“The five inner disciplines are to accept vows to abandon killing out of hatred, to abandon taking what is not given out of desire, to abandon acting superficially or deceitfully without regard for cause and effect because of mental darkness or ignorance, to abandon performing arrogant actions out of pride, and to abandon speaking harsh words, idle speech, lying, and divisive speech out of jealousy.”

Here, the description of the five vows varies slightly from the specific lifetime genyen vows that are customarily given. As for the traditional five lifetime vows, the 23rd Menri Trizen Nyima Tenzin Rinpoche wrote the following commentary:

“As for the vows of a layperson, there are five kinds of lifetime vows. To abandon killing, to abandon taking what is not given, to abandon unclean, wrong kinds of sexual conduct, and to abandon false speech are the four roots. Abandoning one from the four kinds of food is the fifth as a branch vow. Some masters have taught that abandoning alcohol is definitely the branch vow.

Furthermore, there is the genyen of renouncing a single thing which is to abandon killing. Additionally, there is the genyen of renouncing a couple things which adds the vow to abandon taking what is not given. Then, there is the genyen of renouncing most of the things which adds the vow to abandon the wrong kinds of sexual behavior. The genyen that also accepts the vow to abandon false speech and renounce the four kinds of food is a complete genyen that has renounced according to the five kinds of established disciplines. Because of that, this is a genyen of pure conduct that has renounced the basic kinds of impure conduct.”

Lifetime Vows of a Partial Genyen: one can accept only the first vow, the first two vows, or the first three vows. Some masters also advise that an individual can accept the four root vows without also accepting the fasting vows. It is up to the individual according to the their capacity and circumstance. These are lifetime vows.

To Abandon Killing
To Abandon Taking what is Not Given
To Abandon Sexual Misconduct
To Abandon False Speech, or Lying

Lifetime Vows of a Full Genyen: one accepts all four root vows plus a branch vow related to food and or intoxicants. It is also traditional for a full genyen to observe the one-day fasting vows of avoiding meat and intoxicants on the four auspicious lunar days each month which are the 8th, 15th/full moon, 22nd, and the 30th/new moon. These are lifetime vows.

To Abandon Killing
To Abandon Taking what is Not Given
To Abandon Sexual Misconduct
To Abandon False Speech, or Lying
To Abandon either Intoxicants or a specific food such as meat or garlic. Additionally, to observe the one-day fasting vows on the four auspicious lunar days each month.

The Five Practices In-Between

The Discipline of Purification with Lustral Water
Performing Prostrations and Circumambulations
Creating Chortens and Sa Tsa (This will be covered in a future article.)
Offering Pure Water Torma (This will be covered in a future article.)
The Seven-Branches of Daily Activity

Shenlha Ökar is the principal deity of the Five Intermediate Practices of a Genyen

The Teacher spoke to Tsangpa Tsukpü, the disciple entrusted with the lineage of The Fifth Way of the Genyen.

“Tsangpa Tsukpü, Listen! Anyone who has entered the door of the Bön of the genyen who rises in the morning between dawn and sunrise and purifies with lustral water, worships the the three supports of the enlightened ones and the five deities, he or she will be liberated from the bondage of the five realms of cyclic existence.”

The Five Genyen Yidam Deities

The Five Practices In-Between are performed in the presence of the five yidam deities of The Fifth Way of the Genyen. Principal among these deities is Shenlha Ökar, the white light deity of the Shen. In essence, Shenlha Ökar embodies ones personal root lama together with all other lamas and teachers that have kindly given instructions and guidance. At the same time, he is an enlightened being who manifests in a peaceful form of pure light and spontaneously bestows all perfected qualities and wisdoms. He emanates a retinue who have a similar form and essence but who also have distinct characteristics. All five deities have a peaceful appearance with a single face, two arms, two crossed legs, and are adorned with the fifteen ornaments of the body of perfected qualities.

Shenlha Ökar, or Küntu Zangpo: He abides in the center and is white like the clear moon and his two hands are in equipoise holding the symbolic syllable AH. When visualized during the practice of purification with lustral water, he holds a wish-fulfilling jewel and is known as Shenlha Ökar. He has a golden crown ornament and is adorned with ornaments of the five kinds of jewels. He sits on a lion throne upon cushions of a sun, moon, and lotus. Behind him is a Yungdrung Kolek Chorten. His wisdom form conquers anger, and through his river of the wisdom of emptiness the afflictions and obscurations due to anger are purified.
Damtsik Gyalpo Shérik Lha, or Rangsal Sherik kyi Lha: King of vows and commitments, the deity of self luminous knowledge and awareness. He abides in the East, is golden, and holds a vase of nectar. When visualized during the practice of purification with lustral water, he holds the syllable AH. He has a turquoise crown ornament and sits on an elephant throne upon cushions of a sun, moon, and lotus. His wisdom form conquers ignorance and mental darkness, and through his river of mirror-like wisdom the afflictions and obscurations due to ignorance and mental darkness are purified.
Lekyi Gyalpo Tsé’i Lha or Yungdrung Tsé’i Gyalpo: King of Indestructible Longevity, King of Activities. He abides in the North, is green, and holds a crystal-colored phurba with a yungdrung. He has a coral crown ornament and sits on a horse throne upon cushions of a sun, moon, and lotus. His wisdom form conquers pride, and through his river of the wisdom of equanimity the afflictions and obscurations due to pride are purified.
Wanggi Gyalpo Yéwang Lha, or Jinlap Wanggi Lha : King of Empowerments and Primordial Empowerment Deity or Deity of Blessings and Empowerments. He abides in the West, is red, and holds a scripture. When visualized during the practice of purification with lustral water, he is copper-colored. He has a white crystal crown ornament and sits on a turquoise dragon throne upon cushions of a sun, moon, and lotus. His wisdom form conquers desire, and through his river of discriminating wisdom the afflictions and obscurations due to desire are purified.
Yigé’i Gyalpo Yé Si Lha, or Lhayé Si Trulgyi Gyalpo: King of Letters and Deity of Primordial Existence, King of Magic. He abides in the South, is blue, and holds a dark-blue, six-spoked wheel of the elements. He has a golden crown ornament and sits on a garuda throne upon cushions of a sun, moon, and lotus. His wisdom form conquers jealousy, and through his river of all-accomplishing wisdom the afflictions and obscurations due to jealousy are purified.

These five principal deities are surrounded in the sky by the eight perfected deities who purify the eight consciousnesses and karmic potentialities, the four shen who open the doors of the mandala and who tame beings and have control over the four elements and the four seasons and who purify the four kinds of birth, and the thousand buddhas of the fortunate age in the outer perimeter. It is possible to simplify the visualization by imagining the central deity as the embodiment of all of these enlightened ones who bestows all wisdom and purifies all afflictions and obscurations.

The Discipline of Purification with Lustral Water

The discipline of purification with lustral water is the first daily practice of a genyen. It is performed between dawn and sunrise. A clean, unblemished and undamaged vessel, especially made of gold, silver, or copper, is filled with water. At least a small amount of saffron is added, and other herbs such as mendrup can be added if they are available. Rays of light from the heart centers of each of the five yidam deities radiate to the water and it instantly becomes a nectar of wisdom. Thus, the water is transformed from an ordinary substance to a wisdom substance. Water does not have to be freshly prepared each morning, but can be prepared and then kept in a clean place and used until more is needed. This practice can be done any time that it is needed, but is especially performed first thing in the morning. There are many different prayers for the practice with lustral water, known as trü. The Cleansing Rite Supplication prayer is one of the most commonly performed prayers for trü and it is also quite succinct. (The English translation of this prayer is freely available for personal use from the Publications page of this website.) During Buddha Tönpa Shenrap Miwoché’s teaching of The Fifth Way of the Genyen, he offered a trü prayer supplicating each of the genyen yidam deities and asking for their wisdom blessing. (As a gift to the worldwide Yungdrung Bön sangha, this prayer that was given by the Teacher himself for purification with lustral water has been translated into English and added to the list of freely offered translations on the Publications page of this website. It is entitled The Bön Activity of Ablution for Cleanliness and Purification.)

In Shardza Tashi Gyaltsen Rinpoche’s Wish-fulfilling Jewel of Daily Activities, he gives detailed instruction for the yoga of purification with lustral water at dawn. He concludes with the following advice.

“Thus, one should purify oneself by washing the face, sprinkling with water, drinking water, and so forth. For the inner cleansing, meditate on Shenlha at the crown of your head and perform the purification of nectar falling from the hundred syllable mantra. The secret cleansing is to meditate upon yourself as Shenlha and then to emanate and reabsorb pure rays of purifying light. Do this as much as you can.”
From Shardza Tashi Gyaltsen Rinpoche’s Wish-fulfilling Jewel of Daily Activities

His Eminence Menri Yongdzin Pönlop Yangtön Thrinley Nyima Rinpoche gives lustral water to the school children of the Tapriza School in Dolpo, Nepal.

Performing Prostrations, Circumambulations, and The Seven Branches of Activity

In the presence of any of the three supports of enlightened body, speech, and mind, prostrations performed with the body are according to the Yungdrung Bön religious tradition. Prostrations with speech are done through recitations and supplications. Prostrations with the mind are done in this context by focusing upon the five yidam deities and single-pointedly practicing with faith and devotion.

Again from Shardza Rinpoche’s Wish-fulfilling Jewel of Daily Activities within the section on the yoga of prostrating, admission of wrongdoing and purification, and receiving vows at the peak of sunrise:

“Meditate on the three jewels in the sky in front of you and recite this mantra seven times: AH MIR TA YÉ MI DZA YÉ SOHA. Because of that, a single prostration becomes ten thousand prostrations. Then, from dawn until sunrise pay homage with prostrations and recitations to the enlightened ones.”
Wish-fulfilling Jewel of Daily Activities

With faith and devotion, once can circumambulate any of the three supports of enlightened body, speech, and mind. In the Yungdrung Bön religious tradition, circumambulations are performed counter-clockwise. His Eminence Menri Yongdzin Pönlop Yangtön Thrinley Nyima Rinpoche has offered a practical explanation for the distinction between the Buddhist and Bönpo directions for circumambulating.

“When one circumambulates, you must go in the direction of the mantras that are written on the object that you are circumambulating. You start at the first syllable and move towards the last syllable. Buddhists paint their mantra inside the temple or chorten. And so, they travel clockwise. Because of that, you would have to go clockwise. Bönpos paint their mantra on the outside, so then you have to go counter-clockwise, the way of the mantra.”

Thus, when circumambulating a Bön temple, statue, text, chorten, and so on; one must go counter-clockwise. Likewise, even if one is a Bönpo, if circumambulating a Buddhist temple or chorten etc., it is proper to go in the clockwise direction. In general however, when walking or moving about during ordinary life, it is common for Bönpo practitioners to imagine their root lama or yidam in the sky above their left shoulder. In this way, no matter where they are going, they are circumambulating with their bodies, feeling devotion with their mind, and performing recitations with their speech.

The Seven Branches of Daily Activity

The Discipline of Cleansing with Lustral Water
Prostrations and Circumambulations
Admission of Wrongdoing and Purification
Offering
Rejoicing
Dedicating the Merit of the Virtuous Activity
Making Prayers of Aspiration

With the exception of creating chortens, sa tsa, and offering water torma, the five practices in-between have overlap with The Seven Branches of Daily Activity. Within The Way of the Genyen, there are specific prayers given by Lord Buddha Tönpa Shenrap Miwoche for each of these practices while supplicating each of the five genyen yidam deities. There are also many other similar prayers in the Yungdrung Bön religious tradition. Some are shorter and some are longer. The practitioner can choose which prayers to perform according to their time and preference. With the exception of the discipline of cleansing with lustral water, The Eight-branched Aspiration Prayer written by the second buddha, Nyamme Sherap Gyaltsen Rinpoche is a succinct and clear prayer that includes these branches of activity. (The English translation of this prayer is freely available for personal use on the Publications page of this website.)

Admission of Wrongdoing and Purification

For any practitioner who has received any kind of vows, it is important to always keep them in mind and to be diligent to keep them correctly according to the instructions of the master who bestowed them. If any vows should become degenerated or broken, it is important to practice admission of wrongdoing and purification in order to renew the vows. Both Buddha Tönpa Shenrap, Shardza Rinpoche, and other spiritual masters have advised doing this as part of the daily morning practices. Additionally, many masters including Shardza Rinpoche advise doing this again in the evening upon reviewing one’s activities throughout the day in order to begin the yoga of sleep in the evening.

“When you arise from the evening session of meditation, examine whether or not there has been a fault in your mind stream that has violated any vows throughout the day. If you are aware that you have committed a fault or transgression, engage in the appropriate admission and purification according to that transgression.”
Excerpt from Wish-fulfilling Jewel of Daily Activities by Shardza Rinpoche

Admission of wrongdoing and purification is a translation of the Tibetan word shakpa [Tibetan: bshags pa]. This literally means “to openly reveal, or to confess.” For the practice of shakpa to be effective in purifying wrongdoing and degeneration of vows, it must engage with all of the four powers.

The Four Powers of Admission of Wrongdoing and Purification

The Power of the Superior Witness: In this case, we have taken vows before the enlightened ones, and they are therefore the superior witness for our admission of wrongdoing. For the genyen, one can invite the five yidam deities specifically, or Shenlha Okar as the embodiment of all five yidam deities and the master from whom one received their vows. One can also go before one of the three kinds of support of enlightened body, speech, and mind, and/or the spiritual master.
The Power of Sorrowful Remorse: It is said that the practitioner should intensely reflect upon their wrongdoing and the inevitable karmic result of their actions until their hair stands on end and the bones shake.
The Power of Promising to Not Repeat the Actions: Having felt a great remorse for wrongdoing, one firmly promises to not repeat the actions and to no longer be driven by the five kinds of ignorance.
The Power of Engaging in the Antidote: Rather than acting from a motivation of ignorance, one promises to act from a motivation of wisdom and engage with the appropriate antidote. For example, if one has the fault of being short tempered, one promises to engage with loving kindness.

Thus, when these four powers are all present, one then imagines that a shower of wisdom light spontaneously radiates from the hearts of the superior witness and completely pervades the body, speech, and mind. All wrongdoing and defilements from nonvirtue are instantly purified and one’s body, speech, and mind is unified with enlightened body, speech, and mind. In The Way of the Genyen, the Teacher gives the example of supplicating to each of the five yidam deities and admitting wrongdoing according to each action motivated by each of the five kinds of ignorance, the eight consciousnesses, and the sense powers. Then, the vows to abandon each of the specific negative actions are repeated, and one promises to devote oneself to each of the individual antidotes and wisdoms. Because acts of nonvirtue and wrongdoing create a kind of stain on the mind stream that blocks the experience and realization of wisdom, this practice is important for all spiritual practitioners.

The 12th century master, Metön Sherap Özer, composed a short but quite profound prayer for this practice.

“(I prostrate to the body of Shenrap Gyalwa who establishes the happiness of migrating beings! In the sky in front of me, seated on cushions of a sun, moon, and lotus is Shenrap Tritsuk Gyalwa.* He has the clothing and attributes of a completely pure saint.)

Homage! Buddhas of the three times, before your eyes, I confess the dormant potentiality of the three poisons. Five Buddha Family lineages, before your eyes, I openly admit and confess to engaging with the five poisons. Shenrap Tritsuk Gyalwa, before your eyes, I openly admit and confess to not maintaining discipline according to the scriptures. Khenpo and Lopön, before your eyes, I openly admit and confess both large and small transgressions. Enlightened ones who have gone to bliss, before your eyes, I openly admit and confess to not maintaining the oral transmissions in the correct way. Venerable lama, before your eyes, I openly admit and confess to having had only a small amount of devotion and respect. Gathering of yidam deities, before your eyes, I confess to accepting and rejecting incorrect things. Mother and sister khandro, before your eyes, I confess to not properly guarding my commitments. Bön religious guardians, before your eyes, I confess to not making regular monthly and yearly offerings in the past. Spiritual brothers and sisters, before your eyes, I confess to having had only a small amount of respect and pure vision. Greatly kind mother and father, before your eyes, I confess to not repaying even a single one of your kindnesses. Migrating sentient beings, before your eyes, I confess to having had only a small amount of compassion and loving kindness. Being influenced by ignorance, a lack of understanding, misunderstanding, and delusion, may the previous actions of defilements and non-virtuous activities not have any power! May temporary conditions not have any power! May any longstanding defilements not have any power! May karmic debts of the future not arise! May conditions for delusion in the intermediate state after death not arise! May I not deviate from the path of liberation! May I experience the dynamic energy of the supreme attainment of the stainless wisdom of equanimity!”
Purifying Remorse and Confession composed by Meton Sherap Ozer

Offering

The purpose for offering is to develop our generosity and complete the two accumulations of merit and wisdom. When offering, there are four important points: the giver, the recipient, the offering, and the purpose. In this context, the genyen is offering to the five yidam deities. Offerings can be material objects, imagined offerings generated by the mind, as well as our meditative experiences. One does not have to own an object in order to offer it. Walking into a store, all the beautiful and desirable things can be mentally offered. Walking outside, the beautiful sights, sounds, and smells of nature can be mentally offered. Whatever we offer, it is increased by the mind many thousands of times so that the universe is filled with wonderful things. Ultimately, offerings are given without attachment and with the view of the empty nature of both the giver and the recipient. As a general daily practice, there are five kinds of offerings: butter lamps, water, incense, food, and flowers. (For detailed information about this daily practice, see previous article: The Five Daily Offerings)

Rejoicing

Whatever acts of virtue or spiritual practices that we perform or that we are aware of others performing, we rejoice in them. This supports our practice of joyful effort and increases the power and motivation of our practice.

Dedicating the Merit of Virtuous Activity

Dedicating the merit of the virtuous activity of our body, speech, and mind for the benefit and enlightenment of all of the six kinds of sentient beings is considered great skillful means. It is said that whether one recites a single mantra or presents the buddhas with the universe filled with gold, it is important to dedicate the merit. In this way, it is always preserved and cannot be lost, like adding a spoonful of water to an ocean. Otherwise, a single instant of anger can destroy it, like the power of a single match to destroy a forest of a thousand trees.

Making Prayers of Aspiration

By making prayers of aspiration, we expand our mind and plant seeds that will ripen in the future when our prayers meet with the right secondary conditions. Prayers of aspiration should be made with devotion and free of expectation and doubt. There are countless prayers of aspiration, known as mönlam, in the Yungdrung Bön religious tradition. One of the commonly performed prayers is The Aspiration Prayer of the Ten Grounds. This prayer is based upon the practice of the ten perfections and supplicates Sherap Jamma who is the source of The Perfection of Wisdom teachings. (The English translation of this prayer is freely available for personal use on the Publications page of this website.)

“(First: The Ground of Immense Joy) Upon the ground of immense joy, having cleansed and
purified the stain of greed and having perfected the great accumulation of generosity, may I see the face
of Jinpa Jamma, the Loving Mother of Generosity!

(Second: The Ground of Stainless Crystal) Upon the ground of stainless crystal, having cleansed and
purified the stain of immorality and having perfected the great accumulation of moral discipline, may I
see the face of Tsultrim Jamma, the Loving Mother of Moral Discipline!

(Third: The Ground of Radiance) Upon the ground of radiance, having cleansed and purified the stain
of insensitivity and impatience and having perfected the great accumulation of patience, may I see the
face of Zöpa Jamma, the Loving Mother of Patience!”
Excerpt from Aspiration Prayer of the Ten Grounds from the Mönlam Namsum

The author assisting with the construction of the first Yungdrung Kolek Chorten in the United States. Photo credit: Lee Hartline

The Teacher, the enlightened Lord Tönpa Shenrap, concluded his teaching on The Seven Branches of Virtuous Conduct with these words to the gathered assembly.

“This is called The Seven Branches of Virtuous Conduct of the Shen of Tsangpa Tsukphü. You should be very diligent in this teaching of the door of The Way of the Genyen. You should be devoted to it continuously. You should make a commitment to it and keep it properly in mind. Therefore, once you have purified all the sufferings, misdeeds, and obscurations of the afflictions, you will attain the fruit of pure wisdom. Therefore, you should make great effort in this pure Bön practice.”

*This is the name taken by Buddha Tonpa Shenrap when he showed the example of accepting vows of renunciation and followed the path of a fully ordained monk.

All Translations from Tibetan by Raven Cypress Wood

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Posted on November 2, 2024 | Image

Buddha Tönpa Shenrap’s Instructions for Lay Practitioners Part 1 of 3: Right Mind, Right Conduct

The enlightened Lord and founder of the Yungdrung Bön religious tradition Tönpa Shenrap Miwoché

The Yungdrung Bön religious tradition was established by Buddha Tönpa Shenrap Miwoche over 18,000 years ago. He gave 84,000 different teachings in order to address the 84,000 kinds of suffering and provide a path to liberation for all sentient beings regardless of their circumstance or capacity. This vast ocean of teachings can be categorized in many different ways including The Nine Ways of Bön which are further divided into The Causal Ways and The Result Ways. The Causal Ways are the first through the fourth ways and are primarily concerned with alleviating one’s own individual suffering in the present lifetime. The Result Ways are the fifth through the ninth ways and are primarily concerned with attaining enlightenment for the benefit of all beings and performing practices to attain liberation, or to at least attain a better rebirth in order to benefit sentient beings. For this reason, The Result Ways are considered to have a higher view and to be more advanced.

The first of The Result Ways is The Fifth Way known as The Sutra that Establishes The Way of the Genyen, Those Who Serve Virtue. This category of teachings contain instructions for lay practitioners. These are practitioners who have taken vows to follow virtue and are known as a genyen. This is a compound of two words: ge [Tibetan: dge] generally translated as virtue, and nyen [Tibetan: bsnyen] generally translated as service, or drawing close to something. According to Buddha Tönpa Shénrap, in order to be considered his follower it is necessary to have received at least one vow. The most important is the vow of refuge. Having received this vow, the individual is now a follower of Yungdrung Bön and a disciple of Buddha Tönpa Shénrap. After this, the vow of bodhicitta, or developing the mind of enlightenment to benefit all beings, is received. These two vows are frequently given together. After this, it is not necessary to take further vows, but there are many different kinds of vows that can be taken as a practitioner of the Yungdrung Bön religious tradition. Some vows are taken for a single day, some for a lifetime, and some are taken until reaching enlightenment. Taking a vow and fulfilling it adds power to a spiritual activity that is performed. For example, if a practitioner recites a mantra 100,000 times, it generates great power and blessing. If that same practitioner first goes before a support of the body, speech, or mind of the Buddha and makes a vow to recite the mantra 100,000 times and then fulfills that vow, the benefit of that same recitation is greatly multiplied because of also having fulfilled a sacred vow.

Practitioners who receive vows to follow virtue according to The Fifth Way are known as lay practitioners, or genyen. When asked by Tsangpa Tsukpü to explain the meaning of the word “genyen,” The Teacher responded:

“Listen! Tsangpa Tsukpü, listen. As for this Bön door known as The Way of the Genyen, “ge” (virtue) means that which is without wrongdoing. Body, speech, and mind are used for virtue. This is known as “readily adopting virtue.” As for “nyen” (service), the true meaning of service is to serve in the correct way, to remain correct while being in the service of virtue and to engage in the true meaning.”

Brief Overview

Genyen teachings are classified as sutra with regards to the three classifications of sutra, tantra, and dzogchen. Because The Way of the Genyen contains the Buddha’s teachings on refuge and bodhicitta, cause and result, virtue and nonvirtue, the ten perfections, as well as the five paths and the ten grounds, it is considered the foundational teaching for all of the higher teachings. Accepting refuge and bodhicitta vows are the entrance to being considered one of Buddha Tönpa Shenrap Miwoché’s followers. After that, the practice of the ten virtues is a foundational practice that naturally develops into the practice of the ten perfections.

Therefore, refuge and bodhicitta vows are a prerequisite for receiving genyen vows. In general, actual genyen vows include four root vows and a branch vow that makes a total of five vows. The four root vows are (1) to not kill, (2) to not take what is not given, (3) to not engage in sexual misconduct, and (4) to not lie. When these four root vows are accepted and followed, this practitioner is considered a partial lay practitioner, or genyen. To be a full genyen, a fifth branch vow is taken. This fifth vow can be the choice of the disciple or spiritual master. It can be either a food vow such as to avoid garlic or meat, or a vow to avoid intoxication from substances such as alcohol and drugs. Additionally, those with genyen vows traditionally observe the one-day food vows of avoiding meat and alcohol on the four auspicious lunar days of the 8th, 15th, 22nd, and the 30th each month. Although there are only four root genyen vows, the practitioner can accept more vows of virtue if they so choose. However, the Buddha clearly stated that the individual should closely examine their circumstance and accept only those vows that are appropriate for them beyond the four root vows. In the teachings of The Fifth Way, there are fifteen points for the genyen: the five outer customs, the five inner vows described above, and the five intermediate practices.

There are three hagiographies of Lord Tönpa Shénrap Miwoché’s life. They are commonly known as the Do Düs which is the short version with only one volume, the Zer Mik which is the medium length version in two volumes, and the Zi Ji which is the long version with twelve volumes and a total of sixty-one chapters. This longer version is known as the Drima Mépa Ziji Raptu Barwé Do, The Sutra of Stainless Blazing Splendor commonly known by the short form Ziji, Blazing Splendor. It is classified as an aural transmission because it was spoken by the 8th century sage Mutsa Gyermé to the ear of the 14th century treasure discoverer Loden Nyingpo during a visionary encounter when the latter was twenty-five years old. The Zi Ji goes in to great deatil about the location of each of the Buddha’s teachings, who was in attendance, who requested the teaching and thus became its lineage holder, the offerings presented to him, and the miraculous events that occurred. The Way of the Genyen is taught within the chapter twelve of the Zi Ji.

The Teacher, Buddha Tönpa Shenrap Miwoche Teaches The Way of the Genyen

At the foot of the sacred Mount Po Thön on the Eastern Yungdrung Island within the divine holy land of Olmo Lungring, many mind heroes [Sanskrit: bodhisattvas], gods, demi-gods, lu, [Sanskrit: nagas], magical worldly protectors, human rulers, and spirits of the earth and sky were gathered together in order to receive blessings and instructions from the Teacher, the enlightened Lord Tönpa Shenrap Miwoché who had taken human form in order to teach in the human realm. Those in attendance presented an extraordinary array of wondrous offerings to the Glorious Presence. Leading the way, sixteen youthful boys and girls of the god realm played divine instruments such as conches, lutes, drums, and flutes, and they raised majestic flags and banners. The earth shook, flowers bloomed across the land, and wonderful sounds and rainbows came from the sky. At this, the Teacher was delighted and smiled. Then, the indestructible mind hero Tsangpa Tsukpü stood and offered a divine flower to the Teacher. Placing his hands together and bowing, he made this request.

“Teacher, the blazing splendor of your body overwhelms the four kinds of hindrances with its brilliance. The holy melody of your speech clears away the misery of cyclic existence. The enlightened intent of your mind dispels the darkness of ignorance. Your good qualities are like a wish-fulfilling tree, and your spontaneously accomplished activity teaches according to whatever is needed for those to be tamed. I offer homage and praise to you, the enlightened state of the highest Shen and spiritual master!

The continuous rain of nectar that falls as the elixir of quintessential instructions from the ocean of your pure nature of mind thoroughly moistens the rigidity of the mind-streams of the six kinds of sentient beings. And although the sprout of the mind of enlightenment has begun to grow, please ripen it into the fruit of authentic liberation.”

At the center of the divine land of Olmo Lungring is the Nine-leveled Yungdrung Mountain. Olmo Lungring cannot be perceived by ordinary beings but is only accessible through devotion and realization.

The Teacher Explains The Base-of-everything, Ignorance and Wisdom, and Virtue and Wrongdoing

In response to Tsangpa Tsukpü’s request, the Teacher began by addressing each of the individual groups present.

“Listen! Tsangpa Tsukpü and all of you gathered here. This Yungdrung Bön is precious. I will now explain the Bön that determines cause and effect. Listen closely to this! All you mind heroes, listen closely to this! If you do not listen well to this, then even an indestructible mind hero can be confused. Even an indestructible mind hero can misunderstand. Even an indestructible mind hero would then return to cyclic existence.

“Class of human beings, this Yungdrung Bön is precious. Listen closely to this! If you do not listen well to this, then even a human being can be confused. Even a human being can misunderstand. Even a human being would then return to cyclic existence. Listen carefully to this without confusion or laziness and you will attain the result of not returning to cyclic existence!”

Thus, he addressed each of the groups in attendance and urged them to listen carefully to his words. Using the example of a farmer who cultivates a good field by relying upon proper conditions and avoiding improper ones, the Teacher explained the base-of-everything, ignorance and wisdom, and virtue and wrongdoing. In the natural mind of enlightenment, the base-of-everything, both the seed of cyclic existence and ignorance and the seed of nirvana and wisdom arise. The base-of-everything itself is empty and unchanging like space, like a fertile field. It allows anything whatsoever to naturally arise, to naturally remain, and then to naturally dissolve. It itself is a birthless expanse that has the characteristic of being the ceaseless source of everything. Although both positive and negative things appear, the base-of-everything remains unchanged by whatever arises. If one does not realize this true, unchanging nature, there is the ignorance of grasping at whatever phenomena arises. That is the cause for cyclic existence. When the intellect conceptualizes this arising of phenomena, it activates the five afflictive emotions of ignorance which are anger, desire, mental darkness, jealousy and pride. These are the five kinds of ignorance. There are also five kinds of awareness wisdom. When everything that arises from the vast expanse of the base-of-everything naturally liberates, the five kinds of awareness wisdom arise. These are the loving kindness of the wisdom of emptiness, the clarity of mirror-like wisdom, the generosity of discriminating wisdom, the peacefulness of the wisdom of equanimity, and the openness of all-accomplishing wisdom.

Image of The Teacher, the enlightened Lord Tönpa Shenrap from the *Ziji*

“If sentient beings want to be liberated from the afflictive emotions and want to attain the five wisdoms, they should renounce activities of wrongdoing and nonvirtue and practice the Yungdrung Bön of engaging in activities of virtue. What are they? There are ten kinds of wrongdoing and nonvirtuous activity: killing, taking what is not given, sexual misconduct, idle chatter, harsh words, false speech, divisive speech, hostility or maliciousness, envy, and having wrong views towards virtue.

Because of the influence of hatred, one should abandon the act of killing. Furthermore, encouraging others to kill because of the influence of hatred should be abandoned. And rejoicing in others who kill because of the influence of hatred should be abandoned.”

Thus, in this way, the enlightened Lord Tönpa Shenrap Miwoché went on to enumerate the ten general activities of wrongdoing and nonvirtue that should be abandoned when motivated by any of the five types of ignorance. Additionally, encouraging others to perform these actions or beings joyful about others performing these actions motivated by any of the five types of ignorance should be abandoned.

The General Ten Acts of Wrongdoing and Nonvirtue

Under the influence of anger, desire, mental darkness, jealousy or pride performing the act of killing, encouraging others to kill, or being happy about or rejoicing in the act of killing.
Under the influence of anger, desire, mental darkness, jealousy or pride performing the act of taking what is not given, encouraging others to take what is not given, or being happy about or rejoicing in the act of taking what is not given.
Under the influence of anger, desire, mental darkness, jealousy or pride performing the act of engaging in sexual misconduct, encouraging others to engage in sexual misconduct, or being happy about or rejoicing in sexual misconduct.
Under the influence of anger, desire, mental darkness, jealousy or pride engaging in idle chatter, encouraging others to engage in idle chatter, or being happy about or rejoicing in the act of engaging in idle chatter.
Under the influence of anger, desire, mental darkness, jealousy or pride using harsh words, encouraging others to use harsh words, or being about or rejoicing in the use of harsh words.
Under the influence of anger, desire, mental darkness, jealousy or pride engaging in false speech, encouraging others to engage in false speech, and being happy about or rejoicing in the use of false speech.
Under the influence of anger, desire, mental darkness, jealousy or pride using divisive speech, encouraging others to use divisive speech, or being happy about or rejoicing in the use of divisive speech.
Under the influence of anger, desire, mental darkness, jealousy or pride having a mind that is hostile or malicious, encouraging others to have a mind that is hostile or malicious, or being happy about or rejoicing in others having a mind that is hostile or malicious.
Under the influence of anger, desire, mental darkness, jealousy or pride being envious, encouraging others to be envious, or being happy about or rejoicing in others being envious.
Under the influence of anger, desire, mental darkness, jealousy or pride holding wrong views towards virtue, encouraging others to hold wrong views towards virtue, or being happy about or rejoicing in others holding wrong views towards virtue.

The General Ten Acts of Virtue

In general, the ten acts of virtue are taught as the opposite of each of the ten acts of nonvirtue. These actions are performed from a motivation of helping other sentient beings rather than a motivation of self interest or neutrality in order to be considered acts of virtue. For example, just because a cow does not kill other animals for food, it is not considered an act of virtue because the act of not killing is just its natural behavior and has nothing to do with making a decision to protect life out of concern for other beings. Thus, engaging in virtue from a basis of compassion, as well as doing so in order to fulfill a sacred vow are important factors.

The Teacher elaborated on this while teaching The Way of the Genyen. Tsangpu Tsukpü asked:

“Good Teacher, if sentient beings in cyclic existences want to attain wisdom and therefore renounce the acts of wrongdoing and nonvirtue, what kind of virtuous behavior should they engage in?”

The Teacher replied:

“Tsangpu Tsukpü, it is like this. If sentient beings of cyclic existence who want to attain wisdom have renounced the acts of wrongdoing and nonvirtue, there are ten kinds of virtuous actions that they should perform: benefitting and assisting others, charitable giving, guarding discipline, recitations, peaceful speech with gentle words, speaking the truth, using speech that promotes harmony, having a loving and altruistic mind, having a peacefully divine mind that is not attached to an identity of being virtuous, and not having a distorted view or going astray from a mind of the authentic truth.

If sentient beings practice the ten virtues, they will strive to benefit others with a mind of loving kindness. They will encourage others to benefit sentient beings with a mind of loving kindness. And they will be glad and rejoice when others benefit sentient beings with a mind of loving kindness. They will give charitably with a mind of loving kindness. They will encourage others to give charitably with a mind of loving kindness. And they will be glad and rejoice when others give charitably with a mind of loving kindness.”

In this way, the enlightened Lord Tönpa Shenrap Miwoché explained each of the ten general activities of virtue that should be adopted. They are:

Motivated by loving kindness, generosity, wisdom, peacefulness, or openness engaging in benefit for others, encouraging others to engage in benefitting others, or being glad and rejoicing when others engage in benefitting others.
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness giving charitably, encouraging others to give charitably, or being glad and rejoicing when others give charitably,
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness guarding discipline, encouraging others to guard discipline, or being glad and rejoicing when others guard discipline.
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness engaging in recitations and praise of the words of the enlightened ones, encouraging others to engage in recitations and praise of the words of the enlightened ones, or being glad and rejoicing when others engage in recitations and praise of the words of the enlightened ones.
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness speaking peacefully with gentle words, encouraging others to speak peacefully and use gentle words, or being glad and rejoicing when others speak peacefully and use gentle words.
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness speaking truthfully, encouraging others to speak truthfully, or being glad and rejoicing when others speak truthfully.
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness using speech that promotes harmony, encouraging others to use speech that promotes harmony, or being glad and rejoicing when others use speech that promotes harmony.
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness having a loving and altruistic mind, encouraging others to have a loving and altruistic mind, or being glad and rejoicing when others have a loving and altruistic mind.
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness having a peacefully divine mind of virtue that does not generate attachment, encouraging others to have a peacefully divine mind of virtue that does not generate attachment, or being glad and rejoicing when others have a peacefully divine mind of virtue that does not generate attachment.
Motivated by loving kindness, generosity, wisdom, peacefulness, or openness not having a distorted view or going astray from a mind of the authentic truth, encouraging others to not have a distorted view or go astray from a mind of the authentic truth, and being glad and rejoicing when others do not have a distorted view or going astray from a mind of the authentic truth.

“Tsangpu Tsukpü, why is this so? It is because those who benefit others through the motivation of loving kindness are like a king of medicine that cures illnesses. I will very much receive them with the utmost delight. It is because those who give charitably through the motivation of loving kindness are like rain from the sky that benefits everything and everyone. I will very much receive them with the utmost delight. It is because those who guard their discipline through the motivation of loving kindness are like a crystal sphere of a divine friend untainted by any defects. I will very much receive them with the utmost delight. It is because those who recite mantra and scriptures are like the melodious song of the cuckoo. I will very much receive them with the utmost delight. It is because those who speak with a peaceful and pleasant voice using gentle words are like butter which is the best elixir. I will very much receive them with the utmost delight. It is because those who speak the truth and speak in a way that promotes harmony with words that are constant and unchanging are like a force of good fortune. I will very much receive them with the utmost delight. It is because those who have a mind of altruism are like a mother who loves everyone as though they were her only child. I will very much receive them with the utmost delight. It is because those who have a peaceful and divine mind are like the mythical trinya shara deer. I will very much receive them with the utmost delight. It is because those that have a virtuous mind that does not generate attachment are like a lotus that is unblemished by the mud. I will very much receive them with the utmost delight. It is because those who contemplate the true meaning have the mind-stream and knowledge of a mind hero. I will very much receive them with the utmost delight.

Listen, Tsangpa Tsukpü and everyone gathered here. Listen with your senses focused and without distraction. Throughout my beginning-less lifetimes, I have abandoned the ten nonvirtuous actions and adopted the ten virtuous actions. I have gathered countless accumulations and purified obscurations. Now, I am the glory of migrating beings and have come to be a teacher. All of you gathered here, in order to accomplish the result from the cause, abandon the ten nonvirtuous actions and adopt the ten virtuous actions. Now, I will teach the specifics of The Way of the Genyen. It will be entrusted to Tsangpa Tsukpü who should turn this wheel of Bön.”

Practicing the Ten Perfections

“Cause and effect are like cultivating a field. When seeds are planted first, seedlings come after. By relying upon seedlings, they will grow into flowers that will ripen into a harvest of nutritious food that will nourish sentient beings. Using this example, if faith and devotion are put first, diligence will come after. When faith and devotion are cultivated, diligence is swift. When diligence is applied before, the three kinds of wisdom arise as the result. The practice door of these three wisdoms of listening, reflecting, and then applying the practice is opened. Because these three kinds of wisdom go before, the resultant ten virtues come after. If one practices the ten virtues, one attains liberation. If one practices the ten nonvirtues, one goes to the lower realms. Since the ten virtues are put first, the result is the attainment of the ten perfections. These ten perfections of generosity, moral discipline, patience, diligence, power, concentration, compassion, aspiration, skillful means, and wisdom purify the mindstream. If these ten perfections are practiced, the indestructible ten grounds are sequentially ascended.

Although writing and arithmetic are difficult at the beginning, if you have an enthusiastic assistant, then it is easy. Although it is difficult to generate the four kinds of mind of enlightenment, it is easy if you take compassion as an example. Although it is difficult to practice generosity without bias, it is easy to give freely when motivated by the right circumstances. Although it is difficult to maintain moral discipline without error, it is easy to overcome the difficulty when there is the possibility of punishment. Although it is difficult to cultivate patient endurance, it is easy if you train the mind in illusion. Although it is difficult to generate intense diligence, it is easy if you compare the happiness and suffering of others with yourself. Although it is difficult to remain in meditative equipoise, it is easy to become stable if you continually extend your patience. Although it is difficult to powerfully practice virtue, it is easy to achieve if you broaden your mind. Although compassion and selflessness are difficult to generate, it is easy if one examines one’s own experience and knows the suffering of others to be felt the same. Although aspirations without expectation or doubt are difficult, it is easy if one relies on them impartially. Although supreme skillful means of dedicating merit without mental dullness is difficult, it is easy if it is guided by discipline. Wisdom without confusion is difficult, but if one trains the mindstream in the three wisdoms stated before, it is easily completed.”

The Ten Perfections

Generosity without Bias
Moral Discipline
Patience
Diligence and Zeal
Power
Concentration and Meditative Equipoise
Compassion and Selflessness
Aspiration without Expectation or Doubt
Skillful Means and Dedicating the Merit
Wisdom without Confusion

Buddha Tönpa Shenrap Miwoché holds a *chakshing* with double yundrungs representing, among other things, the balance of the relative and ultimate truths.

Further Activities of Cyclic Existence to Abandon

“Listen, Tsangpa Tsukpü, listen! The root of cause and effect is this: having turned the mind away from the actions of cyclic existence and cultivated delight in the meaning of liberation, if you single-pointedly practice enlightenment, you leave behind the wrongdoing of the ten nonvirtues. Because the ten nonvirtues are the root of falling into cyclic existence, one should abandon doing them, having them done, or rejoicing in them being done. Because the ten virtues and the ten perfections are the activities which are the cause for progressing towards liberation, it is important to adopt them with great certainty. This is the root of what is to be abandoned and what is to be adopted.”

Lord Tönpa Shenrap Miwoché then elaborated on the activities of cyclic existence that are to be abandoned in addition to the general ten nonvirtuous actions. (These lists vary slightly between texts, disciplines, and commentaries.)

The Five Acts that have an Immediate Result: Committing these acts, requesting someone else to commit these acts, or rejoicing when these acts are committed results in immediately being reborn in a hell realm after death without first experiencing the intermediate state.

Killing One’s Mother
Killing One’s Father
Killing One’s Child
Killing a Saint
Causing Division within the Spiritual Community

The Four Acts that are Closely Related to the Five Acts that have an Immediate Result

Killing an Innocent Religious Practitioner
Killing a Human Being
Intentionally Destroying a Representation of the Body, Speech, or Mind of an Enlightened One
Renouncing One’s Personal Yidam or Denigrating the Words of an Enlightened One

The Four Substantial Acts

Disturbing the Mind of a Holy Saint or Faithful Disciple
Assisting or Working as a Butcher
Interrupting the Virtuous Activities of People of Faith
Corrupting the Vows of Virtue or Other Spiritual Commitments

The Eight Perversions

Causing Fighting or War
Incest
Perverting the Words of the Buddha by Teaching Incorrect Precepts to the Religious Community
Perverting Daily Activities by Intentionally Stirring Up the Five Poisons or Negative Emotions
Creating Frightful or Loud Disturbances on a Mountain
Poisoning Natural Water such as Rivers, Oceans, and Lakes
Changing the Natural Course of Water
Burning Down Forests

The Nine Delusions

The Delusion of Mind that Grasps at Dreams
The Delusion of Mind that Grasps at Illusory Existence
The Delusion of Mind that is Completely Full of Thoughts
The Delusion of Mind that Grasps at Desiring Something or Someone
The Delusion of Mind that Grasps at an Identity
The Delusion of Mind that Distracts the Conceptual Mind through the Senses
The Delusion of Mind that Holds on to Malice Towards Others
The Delusion of Mind that is Deceived by External Appearances
The Delusion of Mind that has Affection for Cyclic Existence

Further Activities to Adopt that are the Actions of Liberation: These actions are the opposite of the negative actions listed above and are known as The Five Great Loving Kindnesses, The Five Reliances, The Four Respects, The Eight Aspirations, and The Nine Certainties.

Golden statue of the modern-day enlightened spiritual master Shardza Tashi Gyaltsen Rinpoche

The 20th century sage and fully ordained monk Shardza Tashi Gyaltsen integrated the practices of sutra, tantra, and dzogchen and attained realization and the body of rainbow light at the time of his passing beyond his physical body. Even with such vast realization, he was known to be very diligent about attending to even the smallest virtue or wrongdoing. He gave the following advice to his disciples.

“When discipline is completely pure, meditative stabilization and wisdom arise one from another. Therefore, this is the method for accomplishing perfect enlightenment. Now, this excellent physical body, which is the supreme support for the attainment of enlightenment, is even more precious than a wish-fulfilling jewel. When you obtain it, you should contemplate how the outer environment and the inner contents change. Guard your commitments and vows as you would your own eyes. Those who keep their commitments and vows undefiled will be able to accomplish whatever they do. Therefore, keeping your vows pure is crucial.

Train in having a good intention towards everyone, whether close or distant. Those who keep their intentions good are like gold and will obtain the fruition of purity. If your intentions are good, the paths and stages will be good. If your intentions are bad, the paths and stages will be bad. Even if you protect your commitments and vows as you would your eyes, if your intentions are bad, what good will it do? Even if you have great achievements, a high position, or great intelligence, if your intentions are bad, it will be like a dog dropping wrapped in silk. If your intentions are bad, it will not help to do retreat practice. If your intentions are bad, what good will it do to practice view and meditation? Therefore, it is crucial to examine the mind’s intentions. Do not compete with others, but generate pure perception.

If you want to be happy for yourself, strive to bring happiness to others. If you want to be great for yourself, tame your own mind. If you want to be high, always remain humble. If you want to benefit others, always strive to be virtuous. It is crucial to keep these points in mind. Do not interrupt your virtuous practices wherever you go.

Do not let your human life be wasted, but generate perseverance and take full advantage of this life of leisure and opportunity. Consider well how things change from moment to moment. What is the point of strength, fame, power and wealth? Do not be far from Bön, but keep your mind focused on it. Wherever you are born in cyclic existence, there is only suffering and no ultimate happiness whatsoever. To indulge in this life’s appearances is the basis of delusion. If you wish to be free from suffering in this life and the next, then be careful to adopt or avoid the smallest of actions which are the basis of either happiness or suffering.

Now, when you have the chance to encounter the Buddha’s teachings, do not be distracted by meaningless activities, but enter the teachings. Generate intense diligence from the depths of your heart, and, leaving behind both great and small affairs of this life, you must stop your mind’s preoccupations for only the present life and enter the path of virtue. If you do not apply yourself to Bön practice while you have time, then when you are on the verge of death, regrets will not help.”

All Translations from Tibetan by Raven Cypress Wood

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Posted on October 26, 2024 | Image

The Five Wisdom Manifestations of Sherap Jamma & The Yidam Divination During the Empowerment

Künsal Jamma Chenmo, the All-Clarifying Great Loving Mother, also known as Sherap Jamma

Enlightened beings have no purpose in manifesting from the space of abiding other than to benefit sentient beings. Spontaneously manifesting, they can appear in any way that is helpful. Although Buddha Künsal Sherap Jamma has innumerable manifestations, her five primary wisdom manifestations with individual characteristics and essence mantras are an embodiment of one of the five enlightened bodies as well as the five wisdoms, and are the source of one of the five main volumes of scripture for the teachings related to Künsal Sherap Jamma, The All-clarifying, Wise Loving Mother.

“She is the source of the essence of wisdom, as well as the source of the natural mind of all the enlightened ones. She is the empty aspect of space in which everything is arising, everything is abiding, and everything is dissolving. She is the essence of absolute reality. In order to lovingly care for all sentient beings like a mother cares for her only child, she engages in supreme activity by teaching in the manner of a goddess. She is the great mother who has given birth to all the buddhas of the three enlightened bodies.”
Excerpt from A Ladder to Liberation, An Abridged Commentary Regarding the Words and Meaning of the Praise of the Mantra of Jamma, the Deity Who Protects From All Things

According to the tantric practice of Jamma, these five wisdom manifestations are related to as meditational deities, or yidams. The disciple takes refuge in Jamma, makes offerings and supplications to Jamma, receives purification of wrongdoing from Jamma, and practices with the pure view of the phenomenal universe as Jamma’s mandala and all beings as divine beings in her retinue. Practicing with Jamma in this way, the visualized self as Jamma and the actual wisdom deity merge. This unification arises as an action deity that is inseparable from the enlightened deity. From this state, the essence mantra is recited many hundreds, thousands, or millions of times. During a restricted personal retreat of seven to twenty-one days, the mantra is recited a minimum of 100,000 times without being interrupted by ordinary speech, eating, drinking, sleeping, and so on.

Künsal Jamma Chenmo surrounded by her five wisdom and eight protector manifestations

“The essence of the five enlightened states is Jamma. All the enlightened ones of the three times come from Jamma. Because of the swift ripening and liberation, and the attainment of all the common and supreme accomplishments that arise from this Mother of the Victors, fortunate sentient beings of future generations should focus on her essence. It will be like finding gold inside a stone. If you practice with great diligence without giving it up or diminishing the practice, you will attain the common and extraordinary results in one lifetime. Every accomplishment will be attained.”
Advice of Buddha Tönpa Shenrap Miwoché when completing his teaching of Jamma’s Root Tantra.

As with any tantric practice within the Yungdrung Bön tradition, a practitioner of the Jamma tantra should receive the oral transmission, teaching, and empowerment in order to establish a connection with the lineage and the deities, and to receive their blessings. Receiving the oral transmission gives permission to read, study, and practice the Jamma texts. From that, one can practice the Jamma texts without having received the empowerment, but it will be difficult to fully accomplish the results of the tantric practice.

During the Jamma empowerment, disciples take part in a divination in order to determine their karmic connection with one of the five wisdom manifestations of Künsal Sherap Jamma. Revealing this connection allows the disciple to focus their attention on the continuation of their Jamma practice from previous lifetimes. The disciples cover their eyes with a cloth to symbolically represent the darkness of their mind before being introduced to the enlightened deities. Those assisting with the empowerment go to each of the disciples holding a representation of Jamma’s mandala. Then, the disciple holds either a small flower or their mala above the mandala and lets it fall. Because each of the five wisdom manifestations are associated with a specific direction within the mandala, the place where the flower or mala falls determines which of the five yidam deities are karmically connected with the disciple. For example, if it falls in the East section of the mandala, this reveals that the disciple has a karmic connection from previous lifetimes with the practice of Tapgyi Jamma, the wisdom manifestation associated with the East. When their karmic yidam has been determined, the disciples remove their blindfold which represents the opening of their wisdom eye which has the ability to perceive the divine face of Jamma. Practicing with their karmic yidams and reciting their essence mantra is greatly beneficial and will bring unimaginable blessings and protection.

Depiction of the mandala palace of Sherap Jamma

Details of the Five Wisdom Manifestations of Sherap Jamma

Each of the five wisdom manifestations appear in dzok ku form, a state endowed with all perfected qualities and appear as wisdom light with no solid existence, like the bright moon reflected in water. In their appearance, they are all seated peacefully on a throne and wear the thirteen ornaments of a dzok ku: a crown, earrings, a short necklace, two longer necklaces, armlets, bracelets, anklets, a head silk, a long scarf, an upper garment, a lower garment, and a belt.

Within the commentary written by the 23rd Menri Trizen Nyima Tenzin Rinpoche entitled A Ladder to Liberation, An Abridged Commentary Regarding the Words and Meaning of the Praise of the Mantra of Jamma, the Deity Who Protects From All Things is a description of Sherap Jamma and the benefits of practicing each of the five manifestations.

Künsal Jamma Chenmo, the All-Clarifying Great Loving Mother, is also known as Sherap Jamma. From the scripture for the empowerment:

If it falls in the center, it is designated as Künsal Jamma Chenmo, the All-Clarifying Great Loving Mother, the One with the dynamic energy of being without delusion. “Oh fortunate child of the lineage, your yidam deity is the great mother called Künsal Jamma. She has the color of molten gold. On her head is a turquoise crown, and she has turquoise earrings. In her right hand she holds a golden vase filled with the essence of nectar. Her left hand is in a dancing pose and, at the top of an uḍumbara flower, she holds a mirror that symbolizes primordial awareness. Her necklaces are the colors of the moon and crystal and are an encircled forty drops of great wisdom. Her bracelets contain precious jewels. She has bright, divine clothes with a large, flowing, silk skirt that gently moves with the wind. She is peaceful with a radiantly smiling face that expresses her loving kindness. She sits peacefully with her legs are crossed. Because she was your yidam deity in the past, she is your yidam deity now. Because she is your yidam deity now, don’t forget to meditate on her as your yidam deity. Because she will be your yidam deity in the future, she will compassionately protect you. Therefore, continually proclaim her essence mantra.”

Künsal Jamma Chenmo is the central manifestation from which the other manifestations emanate. Therefore, by focusing on her and reciting her mantra, the practice is connected with all of the countless manifestations of Jamma.

Direction of the Mandala: Center, The Suchness Buddha Family, Seated on a Lion Throne
Appearance: She has a color like blazing gold.
Hand Objects: She has two hands. R: a Golden Vase of Nectar, L: a Udumbara Flower that supports a Mirror of Wisdom Awareness.
Five Wisdoms-Five Poisons: She embodies the Wisdom of Emptiness and Victory over Confusion and Dull-mindedness.
Five Scriptures: She is the source of the Kham Gyé, The Unsurpassed Scripture regarding the Eight Realms.
Organ: Heart
Seed Syllable and Mantra: She arises from the seed syllable OM, which is also the source of all five wisdom manifestations. Her mantra is the essence mantra for all manifestations and also specifically associated with her. OM MA WA MA DÉ MA HI MO HA E MA HO MA YÉ RU PA YÉ TA DU DU SOHA*

Brief Description of the benefits of practicing Künsal Jamma Chenmo: You will have the ability to befriend all of appearance and existence. Immeasurable impermanence will be born in the mind-stream. Having purified the ten wrongdoings, the ten virtues will increase. Self-awareness will arise within itself, and you will awaken in the expanse of the nature of space and abide in the state of equanimity and great bliss. You will have power over cyclic existence and nirvana.

Tapgyi Jamma, or Tapchen Jamma, the Loving Mother of Great Skillful Means. From the scripture for the empowerment:

“If it falls in the east, it is designated as Tapchen Jamma who has the dynamic energy of unchanging, blissful liberation. “Oh fortunate child of the lineage, your yidam deity is the great mother Tapchen Jamma who has one face and four arms. Her two right hands hold a net and a lotus, and her two left hands hold a lasso and a yungdrung mala. She is seated on a throne of great skillful means. Because she was your yidam deity in the past, she is your yidam deity now. Because she is your yidam deity now, don’t forget to meditate on her as your yidam deity. Because she will be your yidam deity in the future, she will compassionately protect you. Therefore, continually proclaim her essence mantra.”

Direction of the Mandala: East, The Yungdrung Buddha Family, Seated on a Dragon Throne
Appearance: White like Stainless Crystal
Hand Objects: She has four hands. R: a Lotus and a Net, L: a Yungdrung Mala and a Lightening Lasso of Skillful Means
Five Wisdoms-Five Poisons: She embodies Mirror-like Wisdom and Victory over Hatred and Anger.
Five Scriptures: She is the source of the Der Drol Lam Bum, The Hundred Thousand Verses on the Blissful Path of Liberation.
Organ: Spleen
Seed Syllable and Mantra: She arises from the seed syllable SA. Her specific essence mantra is: OM MA MA YÉ MU YA LI CHÖ CHÖ RAM DÉ MA RI RA MU YA KHAM SOHA**

Brief Description of the benefits of practicing Tapgyi Jamma: All pain, faults, contaminated energy, defilements and impurities will be purified. The physical body will be without illness and blissful. Fears will be overcome. You will be able to proclaim the melodies of Bön with a pleasant voice. You will have power over appearance and existence. All food and resources are accumulated. Having obtained a wealth of precious treasure, the wealth of merit is never diminished. All dull-mindedness is completely abandoned and you have the supreme clarity of wisdom. Having obtained the supreme purity free of faults, you will never experiences blindness, muteness, deafness, or loss of the mental faculties.

Mönlam Jamma, or Namkhé Dzö Dzinma-Holder of a Sky-Treasury, the Loving Mother of the Path of Aspiration. From the scripture for the empowerment:

If it falls in the North, it is designated as Mönlam Jamma, Loving Mother of the Path of Aspirations, also known as Namkhé Dzö Dzinma, Holder of a Sky-Treasury, who has the dynamic energy to cause wonderful things to arise. “Oh fortunate child of the lineage, your yidam deity is the great mother Namkhé Dzö Dzinma. She is green with one face and four hands. Her two right hands hold a wisdom knife and a staff of monastic discipline with two stacked chortens [Sanskrit: stupa] on top, and her two left hands hold a renunciate’s alms bowl and and a vase of purifying water. She sits on a horse throne and is all-knowing. Because she was your yidam deity in the past, she is your yidam deity now. Because she is your yidam deity now, don’t forget to meditate on her as your yidam deity. Because she will be your yidam deity in the future, she will compassionately protect you. Therefore, continually proclaim her essence mantra.”

Direction of the Mandala: North, The Wheel of Bön Buddha Family, Seated on a Horse Throne
Appearance: Reddish Green like the heart of a flame
Hand Objects: She has four hands. R: Wisdom Knife and a Staff of Monastic Discipline with Two Stacked Chortens on Top, L: a Renunciate’s Alms Bowl and a Vase of Purifying Water
Five Wisdoms-Five Poisons: She embodies the Wisdom of Equanimity and Victory over Jealousy.
Five Scriptures: She is the source of the Dül Bum, The Hundred Thousand Verses on Discipline.
Organ: Lungs
Seed Syllable and Mantra: She arises from the seed syllable HA. Her specific essence mantra is OM MA MA SANG SANG LAM LAM DRUM NA GA LI GHEN DHÉ CHÖ PHUR DU DU SO HA

Brief Description of the benefits of practicing Mönlam Jamma: All defilements and obscurations will be purified and all positive qualities will be produced in the mind-stream. You will be untainted with the defects of wrongdoing. You will be like a lotus risen from the mud. The body will accumulate glory and riches and the mind will be filled with elixir. You will teach others without attachments to your activities. Your mind will be at peace and will find happiness.

Tukjé Jamma, the Compassionate Loving Mother

Tukjé Jamma, Loving Mother of Compassion. From the scripture for the empowerment:

If it falls in the West, it is designated as Tükjé Jamma, the Loving Mother of Compassion who has the dynamic energy of unceasing compassion. “Oh fortunate child of the lineage, your yidam deity is the great mother Tükjé Jamma. She is red with one face and four arms. Her two right hands hold a lasso and a sun, and her two left hands hold a jewel and a victory banner. She sits on a throne of garudas. Because she was your yidam deity in the past, she is your yidam deity now. Because she is your yidam deity now, don’t forget to meditate on her as your yidam deity. Because she will be your yidam deity in the future, she will compassionately protect you. Therefore, continually proclaim her essence mantra.”

Direction of the Mandala: West, The Lotus Buddha Family, Seated on a Garuda Throne
Appearance: Red like Coral
Hand Objects: She has four hands. R: An Extended Lasso and a Sun of Compassion, L: Wish-fulfilling Jewel of Happiness and a Victory Banner
Five Wisdoms-Five Poisons: She embodies Discriminating Wisdom and Victory over desire and Attachment.
Five Scriptures: She is the source of the Dön Bum, The Hundred Thousand Verses on the Meaning.
Organ: Liver
Seed Syllable and Mantra: Depending upon the source text, she can arise from either the seed syllable RI or NI. Her specific essence mantra is: OM MA MA SA LÉ É PHU TÉ YANG NI DU RAM TÉ SOHA

Within the cycle of the MA TRI tantra, Tükjé Jamma is one of the primary buddhas along with Buddha Tönpa Shenrap and the six buddhas who tame and liberate the six kinds of beings migrating within cyclic existence.

Brief Description of the benefits of practicing Tukjé Jamma: Poverty of oneself and others is removed, and you will attain great resources and treasures. You will have stainless ethics and moral discipline, and all faults will fall way. Unsuitable things as well as suffering and misery will naturally be pacified. Every good quality will be amassed. You will accomplish your wishes for the roots of virtue and you will dwell on the ground of bliss and virtue. You will never be harmed when challenged by others of great power. Your complexion will be bright and radiant. Your knowledge to explain what is learned increases. Immeasurable compassion will be born in your mind-stream and you will have the ability to help other sentient beings. Whatever you want to do will be accomplished through mindfulness.

Topgyi Jamma, the Powerful Loving Mother, or Nangsi Kündrakma, Mother who is Renowned Throughout All Phenomenal Existence. From the scripture for the empowerment:

If it falls in the South, it is designated as Nangsi Kundrakma who has the dynamic energy of spontaneous accomplishment. “Oh fortunate child of the lineage, your yidam deity is the great mother Nangsi Kundrakma. She is blue, with one face and four arms. Her two right hands hold a hook and a banner, and her two left hands hold an astrological chart and as utpal flower. She is seated on a powerful elephant throne. Because she was your yidam deity in the past, she is your yidam deity now. Because she is your yidam deity now, don’t forget to meditate on her as your yidam deity. Because she will be your yidam deity in the future, she will compassionately protect you. Therefore, continually proclaim her essence mantra.”

Direction of the Mandala: South, The Jewel Buddha Family, Seated on a Powerful Elephant Throne
Appearance: Blue like a Sapphire
Hand Objects: She has four hands. R: a Military-style Banner and a Hook of Compassion, L: an Utpal Flower and an Astrological Chart
Five Wisdoms-Five Poisons: She embodies All-accomplishing Wisdom and Victory over Pride.
Five Scriptures: She is the source of the Gé Bum, The Hundred Thousand Verses on Virtue.
Organ: Kidneys
Seed Syllable and Mantra: Depending upon the source text, she can arise from either seed syllable NI or RI. Her specific essence mantra is: OM MA MA DI RO CHÖ CHÖ SA LÉ É HA HI YANG DÉ SOHA

Brief Description of the benefits of practicing Topgyi Jamma: Afflictive emotions and enemies will be overpowered with your majestic brilliance. Opponents will abandon or settle their opposition. You will perfect the ten powers within yourself. Your lifespan, vitality, and charismatic power will flourish. You will attain children, wealth and riches. You won’t have any destruction coming from the eight classes of gods and spirits such as illness, negativity, poison, and so on. You will be able to withstand all infectious diseases. You will become a king of healing and medicine. Without exception, the accumulation of virtues will increase. You will be able to tame the demon army of the afflictive emotions. You will thoroughly stop rebirth into the impure lower realms. Positive qualities and virtues will become inexhaustible treasures.

Jamma Prayer Flag

Prayer flag of The Great Mother Sherap Jamma

“I prostrate to the Supreme Mother of the buddhas of the three times, a completely pure unsurpassed enlightened one, the actually manifest and perfected Buddha Jamma Chenmo!

Hri! Within a completely pure, self-manifested realm, just by paying homage and offering this supplication to the enlightened state of Yumchen Tukjé Jamma may we have victory over the eight fears!

OM MA WA MA DÉ MA HI MO HA É MA SA HA NI RI DZA HO BAM HUNG MA YÉ RU PA YÉ TA DU DU SOHA

Five Bodies, Eight Protector Goddesses, and groups of sixteen, thirty-two, and fifty manifestations, goddesses who tame birth, aging, and death, together with the buddhas and sempa [Sanskrit: bodhisattvas] of great loving kindness, please bestow protection from the eight fears of enemies, curses, infertility, the lu [Sanskrit: nagas], faults, a decreased lifespan or vitality, and harm from planetary causes! Please bestow glory and riches! Support perfect buddhahood! By expressing this king of all praises, may we have enlightenment within the space of the essence of the Great Mother Sherap Jamma, the Great Bliss Bönku, free from elaboration!

Whatever pure virtue that has been done through the three doors, we dedicate for the benefit of all the sentient beings of the three realms. Having purified every defilement and cumulative activity of the three poisons, may we quickly attain the perfect buddhahood of the three bodies!

OM MA WA MA DÉ MA HI MO HA É MA SA HA NI RI DZA HO BAM HUNG MA YÉ RU PA YÉ TA DU DU SOHA
Translation of the Jamma Prayer Flag

“A OM HUNG I and all the other sentient beings who are equal to the sky, in order to progress along the stages of the path of liberation and attain supreme enlightenment, we supplicate with an intense, single-pointed faith and longing to the unsurpassed five wisdom bodies of Jamma and to her retinue of 108 outer and inner manifestations. Incinerate the two obscurations and karmic potentialities with wisdom fire! Manifest the vital essence of an ocean of attainments within the three secret places! Manifestly increase the thousand lights of the four kinds of enlightened activity! Bless us with the attainment of the fruit of the five bodies!”
Excerpt from Prayer of Supplication within The Daily Practice of Künsel Jamma Chenmo

“It is necessary even when sitting, think of Jamma. Even when sleeping, concentrate on Jamma. Even when eating, it is a feast offering to Jamma. And when moving about, move about within the state of Jamma. Apply these key points to the four kinds of activities. Practicing the deity without being separate from one another is the highest yoga of Jamma.”
Excerpt from The Daily Practice of Künsel Jamma Chenmo

*This is the essence mantra for Künsel Jamma Chenmo. There are other essence mantras that include the syllables for the five wisdom manifestations and the four protectors specifically.

**Mantras are according to the text compiled by H.H. the 33rd Menri Trizen Lungtok Tempa Nyima Rinpoche

To hear the chanting of 108 of Sherap Jamma’s heart mantra by Geshe Yongdong Losar, follow this link: https://sherabchammaling.com/teachings/videos/

The Jamma Nying Tik, The Heartdrop of Jamma is a practice that was given as an aural transmission to the 22nd Menri Trizin Kündun Sonam Lodrö directly from Sherap Lo Pelma. This practice is commonly recited each day especially by Bönpos living in the village of Dhorpatan, Nepal. According to this text, reading the practice once has the same benefit as reading the entire collection of Kangyur scriptures. This text has been translated and published in English, Spanish, and French and can be ordered here: https://www.lulu.com/search?page=1&q=jamma+nying+&pageSize=10&adult_audience_rating=00

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Posted on October 12, 2024 | Image

Annual Retreat of the Completely Pure Lotus Deities: Ritual of the Namdak Péma Long Yang

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 Lotus Deities. 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. The Tantra 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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Posted on September 28, 2024 | Image

Special Day for Healing Waters Practice

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 Waters Mantra 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.”
— From The Heartdrop of Jamma

The English, Spanish, and French translations of The Heartdrop of Jamma have been published and are available to anyone through this link: https://www.lulu.com/search?page=1&q=raven+cypress+wood&pageSize=10&adult_audience_rating=00

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.

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Posted on September 7, 2024 | Image

Nine Ways

Ancient Wisdom from the Yungdrung Bön Tradition

Buddha Tönpa Shenrap’s Instructions for Lay Practitioners Part 2 of 3: The Five Outer Customs, The Five Inner Vows, and The Five Practices In-Between

Buddha Tönpa Shenrap’s Instructions for Lay Practitioners Part 1 of 3: Right Mind, Right Conduct

The Five Wisdom Manifestations of Sherap Jamma & The Yidam Divination During the Empowerment

Annual Retreat of the Completely Pure Lotus Deities: Ritual of the Namdak Péma Long Yang

Special Day for Healing Waters Practice

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Buddha Tönpa Shenrap’s Instructions for Lay Practitioners Part 2 of 3: The Five Outer Customs, The Five Inner Vows, and The Five Practices In-Between

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Buddha Tönpa Shenrap’s Instructions for Lay Practitioners Part 1 of 3: Right Mind, Right Conduct

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