A chemar bo with wheat, tsampa, salt, and auspicious symbols. Photo credit: Raven Cypress Wood
The Royal Tibetan New Year, known as Losar, is the 1st lunar day of the 1st lunar month. In 2026, this date coincides with February 18th on the Western calendar. This year, the worldwide New Year’s celebrations for Bönpos will be minimized in recognition of the parinirvana of His Eminence Yongdzin Tenzin Namdak Rinpoche in 2025. Religious prayers and rituals will be performed but the usual recreational celebrations, dances, and recreational gatherings will not held.
In the weeks leading up to Losar, both monasteries and households are busy with preparations such as deep cleaning, buying new clothes, and clearing old debts. During this time, it is customary to make many fried Tibetan treats known as khapsé that are used both for offerings to the deities and as festive snacks for the many New Year’s guests. These special treats have traditionally been reserved for special occasions and are a symbol of the Tibetan New Year. Dough is kneaded and then rolled to the desired thickness according to the type of khapsé being made which is most often long strips that look like simple braids but can also take the shape of elaborate flowers and knots. Sometimes food coloring is added to the dough to make it more colorful and festive. However, the first shapes that are made from the dough are not treats to be eaten, but are offerings for the god of the hearth. This scorpion-shaped being together with long twisted offerings and are placed on a clean place on the hearth in order to avert any accidents that might occur while cooking with the boiling hot oil for many hours. This offering remains in place until the full moon.
Khapsé offerings to the hearth to avert accidents and bad luck. Photo credit: Raven Cypress Wood
Although each region of Tibet makes their own unique style of khapsé, it is always a communal event because the amount of labor and many hours involved in producing the quantity of khapsé needed to ensure that there will be enough to distribute to family and friends during the first two weeks of New Year’s celebrations. The khapsé that are offered to the Losar shrine and to respected lamas in the monasteries and nunneries are shaped like a two-headed ladle and stacked one upon the other. This stack of ladle-shaped khapsé is called a derga. Some traditions place the khapsé so that the “ladle” is facing up and can be filled with candies and smaller, ornate khapsé. Other traditions believe that it is important to place the “ladle” facing down so that the good luck for the New Year does not escape. However, even these downward facing khapsé are decorated with candies before they are offered.
His Holiness the 34th Menri Trizin with an offering of Losar khapsé known as derga. Photo credit: Unknown
In addition to the khapsé, it is important to prepare a chemar bo, an ornate, wooden, container with two inner compartments. The left side is filled with wheat topped with salt, and the right side is filled with roasted barley flour, known as tsampa, topped with a few slices of butter. It is further decorated a tsédro, a piece of wood that is carved and or painted with the eight auspicious symbols. This is an important symbol or wealth, prosperity, and good luck for the coming year. Other items for the Losar shrine include young wheat grass that has been planted in small pots that symbolize good harvest. This is known as lo pü, the first harvest. A sheep’s head made of butter, dough, clay, or ceramic is another symbol of prosperity and good fortune, especially for communities that continue to rely upon sheep and goat herds for their livelihood. Additionally, there are offerings of beer, sweet rice, fresh water, blocks of black tea, plates of butter, nuts, dried fruit, fresh flowers, and so on.
Tibetan khapsé. Photo credit: Raven Cypress Wood
In the monasteries and nunneries, Losar includes many end-of-year prayers and rituals including the sacred dances called cham. On the 25th lunar day of the 12th month, there is a test for the cham dancers and those chanting the melodies. On the 26th day, all of the offering torma are made. The extensive ritual of the wrathful yidam deity Phurba, known as the Tro Phur Gutor Chenmo, begins the ceremonial conclusion of the previous year. This ritual lasts for three days and includes many sacred dances as well as elaborate rituals for removing obstacles and negativity. This ritual begins on the 27th lunar day and concludes on the evening of the 29th lunar day with the removal of the main prayer flag from the courtyard. In 2026, these dates coincide with February 14th-February 16th. The main prayer flag for the New Year is raised on the 5th lunar day of the 1st month which is the celebration of Nyammé Sherap Gyaltsen Rinpoche, the founder of Menri Monastery and its first throne-holder. In 2026, this day coincides with February 22nd. During the time between removal of the old prayer flag and raising the new one, the rules of monastic discipline are slightly relaxed.
For householders, the 29th lunar day which is called nyi shu gu, is a time to clean their homes and clear their debts from the previous year. In 2026, this date coincides with February 16th. That evening, a dokpa ritual for sending away negativity is performed. The family shares a special stew of nine ingredients called gu tük. Although there can be regional variations, according to His Eminence Menri Pönlop Rinpoche, these nine ingredients are meat, wheat, barley, rice, cheese, corn, troma (a himalayan root vegetable), salt, and water. Cooked within the stew are balls of dough which contain items meant to be a playful divination that reveals the character of the family members who receive them in their bowl of stew. Alternatively, the name of these items can be written on a small piece of paper and placed inside the balls of dough. There can be variations of the specific items but in general they are:
A ball with cotton inside that means the recipient will have good health all year.
A ball with a dried chili inside means the recipient is sharp-tongued.
A ball with a white stone inside means the recipient is good-hearted.
A ball with a piece of charcoal inside means the recipient is black-hearted or has bad habits.
A ball with a piece of paper inside means the recipient is always trying to sneak something for themselves.
A ball with a piece of twisted string inside means the recipient has a strong and stable mind.
A ball with a dried pea inside means the recipient is cunning.
A ball with salt inside means that the recipient is a pleasant person.
A ball with onion inside means that the recipient has an unpleasant smell.
A ransom effigy surrounded by karmic debt tormas of handprinted dough that have been painted red. Photo credit: Raven Cypress Wood
Everyone saves a small amount of the last of their stew to be used as a ransom payment for the negative spirits of the previous year. This ritual payment settles any karmic debts that they might have with negative spirits so that they become satisfied and happy and have no reason to cause them harm. An effigy representing these spirits is made and must include each of the five senses. Along with the leftover stew, each person also makes a karmic debt torma known as a changbu. This is a small ball of roasted barley flour made into dough that has been rubbed over the body from head to toe in order to absorb all illness and negative energy. Then, the ball of dough is rolled into a thin strip the width of the hand and squeezed so that each of the fingers make an impression into the dough. Women make the impression with their left hands, and men use their right hands. This changbu is then placed with the other gifts around the effigy together with a piece of hair and a small string from the clothing of each family member. A small candle is placed in front of the effigy and then lit.
Before the effigy is carried out, a prayer is recited to formally present the gifts to the spirits and request that by accepting these gifts of ransom, they not cause any harm. The following prayer is from the dokpa ritual of the enlightened fierce deity Nampar Jompa.
The enlightened deity, Nampar Jompa
“OM
Come here, all you spirits who have a commitment to the teachings of the Buddha! Come all gods, humans, and demi-gods, all spirits that cause harm or disease, all male and female demons. Without excluding anyone, all you spirits, come! Accept this ransom torma which repays my karmic debts. Do not cause harm to this family or community and don’t create any obstacles to our spiritual practice! Now, each of you happily return to your homes and listen to the noble teachings of the Buddha. SO OM BA DZRA TRO TA SUM TRI GHA TSA YA GHA TSA YA NÖ JÉ JUNG PO A MU KHA RA YA HUNG PÉ”
Once the prayer is complete, a family member takes the effigy, facing forward and held below the waist, and leaves it at a crossroads, or an energetically rough place in the negative direction of the outgoing year. When returning home, this person must not look back. When they arrive, they must be ritually cleansed with water before they enter the house. For 2025, the outgoing Year of the Wood Snake, the negative direction for making the dokpa ransom is North.
Fumigation and offering ritual of sang at Menri Monastery. Photo credit: Unknown
The first spring water of the New Year is considered very auspicious, and it is common for people to go directly to the community well after midnight to try and be the first person to collect water and offer it on their shrine. On New Year’s Day, everyone stays at home or only leaves to go to the monastery in order to pray and make offerings. On the 2nd and 3rd days of the New Year, it is customary to spend time visiting friends and family in order to strengthen the positive energy and harmonious bonds for the coming year.
Bring Meaning & Benefit to 2026 by Taking a Vow of Nonviolence for 1 Day, Multiple Days, or a Full Year
The auspicious day of March 3, 2026 is the first full moon of the Year of the Fire Horse and marks the birth anniversary of His Eminence Menri Pönlop Yangtön Trinley Nyima Rinpoche. This is an especially auspicious time to perform virtue and receive vows because the power of the activity is greatly multiplied. People all over the world have taken a vow of nonviolence to abstain from eating meat out of compassionate loving kindness. Doing so, unimaginable spiritual merit and benefit for both self and others is generated. One can accept this vow for a single day, multiple days, or for the entire Fire Horse year. A certificate containing the names of all those who take the vow will be offered to His Eminence Menri Pönlop Rinpoche on February 27th for the benefit of his long life and indestructible good health. Follow this link for more information and to fill out and submit the form for your personal vow of nonviolence. https://ravencypresswood.com/2026/01/24/bringing-meaning-benefit-to-2026-by-taking-a-vow-of-nonviolence-for-1-day-multiple-days-or-a-full-year/
In this short video, Raven Cypress Wood talks about how taking the vow, even for a single day, can bring meaning to your life and develop the Four Immeasurable Qualities: https://youtu.be/8jQlrNXFmvU
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Buddha Tönpa Shenrap Miwoché being received by gods and goddesses at the royal palace of Barpo Sogyé
The 15th day of the 12th lunar month is the 18,043rd birth anniversary of the founder of the Yungdrung Bön religious tradition, Buddha Tönpa Shenrap Miwoché. In 2026, this lunar day coincides with February 1st. This is an especially auspicious time to perform acts of virtue and take sacred vows.
In the ancient past, there were three brothers named Dakpa, Salwa, and Shépa who lived in a pure world and who had studied and mastered the Yungdrung Bön teachings. With the power of their clairvoyance, they could see sentient beings within the three thousand-fold universe creating karma and experiencing suffering by being trapped in the cycle of birth, aging, sickness, death, and rebirth. They felt great compassion for these beings and went before the god of compassion, Shenlha Ökar and asked how they could help rescue sentient beings from their suffering and misery. Shenlha Ökar instructed them to go into the world one after another in order to guide beings out of suffering with the Yungdrung Bön teachings. Dakpa, being the eldest, went first to the planet Earth and ministered to sentient beings. Dakpa was born as a human being and took the name Togyal Yékhyen. For a thousand years, he taught both humans and non-human beings and countless sentient beings were liberated. Afterward, he presented an account of his time on earth to various wisdom deities and asked how it might be possible to liberate those beings who he had been unable to tame. The wisdom deities responded that even though the Yungdrung Bön was all that was needed, even the light of the sun that pervades everywhere cannot illuminate a windowless house, or a north-facing cave. Thus, sentient beings that persist in their wrongdoing because of being afflicted with the passion of their five poisons are very difficult to tame. Thus, Buddha Togyal Yékhyen wrote his teachings down with turquoise ink on ivory-colored paper and then went to see the middle brother, Salwa. He addressed him with these words:
“Although countless sentient beings have been liberated through my activities, I have left the earth and cyclic existence. After some time has passed, it will be appropriate for you to begin your work of liberating sentient beings from cyclic existence through the teachings of Yungdrung Bön.”
Time passed, and as acts of virtue declined on the earth, so did the energy of loving kindness. The generations of benevolent kings passed and the teachings of Buddha Togyal Yékhyen faded from the world. As the era came to an end, there was destruction of the land and civilizations by floods, fire, and earthquakes. After a period of emptiness, a new time period began. Salwa left his pure abode and descended to the realms of the gods to prepare for a birth of flesh and blood as a human being. He was born on earth in the land of Tazik Olmo Lungring as a prince in the Southern palace of Barpo Sogyé 18,043 years ago. He was given the name Shenrap because he was born into the Shen clan and was the highest within this clan, Rap. He was named Miwoché because he had taken a great human form. His personal name was Künlé Namgyal, Completely Victorious Over Everything. A total of seven buddhas had manifested in cyclic existence in the eons prior to his birth. This is why he is known as the eighth buddha, or the eighth guide of sentient beings. Because he was already an enlightened being and beyond cyclic existence, his taking birth in the human realm is considered a great deed of compassion.
He was born just before sunrise on the 15th day of the 12th lunar month to King Gyalbon Thökar and Queen Gyal Zhema. He had all of the major and minor marks of an enlightened being. A gathering of gods from above, a gathering of deities from intermediate space, and a gathering of powerful earth spirits all circumambulated the palace and proclaimed that they had arrived in order to be the first disciples of Tönpa, The Teacher.
Buddha Tönpa Shenrap Miwoché
This is an especially auspicious day to recite the following Homage to Tönpa Shenrap Miwo. Many masters, including Menri Pönlop Yangtön Trinley Nyima Rinpoche, recite this prayer before giving teachings.
tön pé gyal po khor wa dren pé pel, mün pé tsok nam jom jé drön mé ö, ma rik né dung sel wa men pé tso, mi yi chok tu gyur pa mu yi gyal, duk ngé dam dang tso kem mé chen pung, tsen dang pé jé den pé zi pak po, ka wa na tsok dang du lang né ni, dzé pa na tsok tar ru chin dzé ching, zik tsé zhi dang gong tsé druk nyi kyi, jam pa chen pö khor wa dröl dzé pé, shen rap trül pé ku la chak tsal lo
“Homage to the Eighth Guide of the Universe, Sangyé Tönpa Shenrap Miwo
King of Teachers, you are a glorious guide out of cyclic existence. A lamp who dispels all darkness, you are the principal physician who clears away the torment of ignorance and illness.
Most supreme among humanity, you are a King of the Mu lineage. You are a mighty fire that dries up the ocean and swamp of the five poisons and you have the major and minor marks of a noble sage.
Having undertaken many various hardships and having completed a diversity of activities, by means of the four kinds of valid perception and the six kinds of valid enlightened intention, and through great love, you liberate from cyclic existence. I prostrate to the emanated body of the highest Shen!”
Buddha Tönpa Shenrap Miwoché
Bring Meaning & Benefit to 2026 by Taking a Vow of Nonviolence for 1 Day, Multiple Days, or a Full Year
The auspicious day of March 3, 2026 is the first full moon of the Year of the Fire Horse and marks the birth anniversary of His Eminence Menri Pönlop Yangtön Trinley Nyima Rinpoche. This is an especially auspicious time to perform virtue and receive vows because the power of the activity is greatly multiplied. By taking a vow of nonviolence to abstain from eating meat from compassionate loving kindness during this time, unimaginable spiritual merit and benefit for both self and others is generated. One can accept this vow for a single day, multiple days, or for the entire Fire Horse year. The names of all those who take the vow will be offered to His Eminence Menri Pönlop Rinpoche on February 27th for the benefit of his long life and indestructible good health. Follow this link for more information and to fill out and submit the form for your personal vow of nonviolence. https://ravencypresswood.com/2026/01/24/bringing-meaning-benefit-to-2026-by-taking-a-vow-of-nonviolence-for-1-day-multiple-days-or-a-full-year/
In this short video, Raven Cypress Wood talks about how taking the vow, even for a single day, can bring meaning to your life and develop the Four Immeasurable Qualities: https://youtu.be/8jQlrNXFmvU
His Eminence Menri Pönlop Yangtön Trinley Nyima Rinpoche
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Lord Buddha Tönpa Shenrap Miwoché lying in the sleeping lion posture and obtaining parinirvana in the presence of gods, humans, and lu.
On the new moon day of the 1st Winter month in the Water Hare year, Lord Buddha Tönpa Shenrap Miwoché demonstrated the truth of impermanence by leaving behind the container of his physical body and transcending worldly suffering. In 2025, the anniversary of this date coincides with December 19th on the Western calendar. Any virtuous activity performed through the three doors of body, speech, or mind on this day is greatly multiplied.
At the age of eighty-two shen years (8,200 human years), the enlightened Lord Buddha Tönpa Shenrap Miwoché began to display the truth of impermanence for sentient beings by allowing the constituents of his physical body to become weak and to manifest illness. Alarmed, his disciples performed rituals and administered medicine. In order to demonstrate the effectiveness of these methods according to relative truth, the Buddha temporarily recovered.
However, after a brief time had passed, he caused his physical condition to again weaken. This provided an opportunity for the Buddha to give teachings to his disciples regarding the process of death. Before leaving his physical human body, the Buddha spoke with his assembly of disciples and entrusted them with the responsibility of being lineage holders for particular teachings. He then prophesied regarding the future of his teachings including his teachings of mind, the time period when the written scriptures would no longer exist but would continue only by being held in the mind.
Lord Buddha Tönpa Shenrap Miwoché
“After I pass into nirvana, for 1,800 years the legacy of the teachings made during the presence of a Buddha’s body will be completed. Then, after my representative appears, my teachings of speech will remain for 10,000 human years. After that, the teachings of mind will remain for another 10,000 human years. After the teachings of mind come to an end, the average human lifespan will eventually decrease to only ten years. At that time, the future Teacher will appear. Those connected to me and my teachings, having reached the irreversible stage on the path, will dwell in liberation in the realm of absolute reality.”
At dusk on the new moon day of the 1st Winter month at the Nine-leveled Yungdrung Mountain, Lord Buddha Tönpa Shenrap Miwoché adopted the posture of a sleeping lion and demonstrated the accomplishment of passing beyond suffering. After the cremation of his physical body, the relics from the ash were distributed among the gods, humans, and the lu [Sanskrit: naga] as objects of faith and devotion.
After that, the assembly of disciples led by Aza Sangwa prepared vast and unsurpassed offerings and then presented them to the Teacher. Aza Sangwa then sang this verse:
“Highest Shen, having perfected renunciation and realization, you have blissfully departed. With compassion for beings, you took on a human form as the Victorious One. To you who took on this form, I prostrate!
Noble son of the Victorious One, glory of beings, you took on a form for the sake of migrating beings, a self-arisen emanation body. You sat upon the throne of the universal monarch and guided beings through the Nine Ways. In the realm of absolute reality, your nature is spontaneously perfect. Appearing as an tülku, you contemplated the welfare of beings. In the billion world systems of this pure realm, you emanated a billion emanations to tame. To you who fully tames, I prostrate!
For the difficult to tame sentient beings of cyclic existence, you deeply contemplate them with wisdom and loving compassion. You pacify their suffering and misery, causing them to abandon the lower realms and to be established on the path of liberation. To the perfect guide, I prostrate!
The Teacher, the glorious lamp of omniscience, although passing into nirvana in the vast expanse of the nature of phenomena, in order for your unceasing compassion to remain, you established the three aspects of the teachings as your legacy. To the Victorious One, I prostrate!
Holy son of the Victorious One, although you were without any need for practice or attainment while experiencing various hardships, you perfected practice and attainment as an example for the benefit of migrating beings. To you who has perfects attainments, I prostrate!
Although there is no birth or death in the Victorious One’s body, in order to demonstrate with an example that phenomena with characteristics are impermanent, you showed the manner of passing into nirvana into the vast expanse of the true nature of phenomena. To the one who is completely accomplished, I prostrate!
Extract from the Zi Ji
Having offered this praise, the entire assembly prostrated, circumambulated, and made offerings. As a result, all the realms of the world intensely trembled. From the sky, many bright lights shone forth. From the intermediate space, many melodious sounds resounded. From the earth, many beautiful flowers bloomed. Among the realms tamed by the Teacher, countless sentient beings from the realms of the gods, the demi-gods, humans, animals, hungry ghosts, and hell beings attained buddhahood. Those who remained behind were filled with great joy and became extremely attentive to the Yungdrung Bön teachings. Then, the Teacher’s pronouncements were finalized and compiled into precious volumes totaling sixty thousand, that were enshrined within the sacred site of Trimon Gyalzhe.
The parinirvana of Lord Buddha Tönpa Shenrap Miwoché is observed each year by monks, nuns, and lay practitioners worldwide. Photo credit: Unknown
One year later, an assembly of thirteen yungdrung sempa [Sanskrit: bodhisattvas] compiled the teachings of Lord Buddha. Time passed, and the era of being able to rely upon the physical presence of the Buddha drew to a close. Then began the era of relying upon the Buddha’s speech. Lord Tönpa Shenrap’s successor, Mucho Demdruk, descended from the sky into Olmo Lungring and began to turn the wheel of Yungdrung Bön for gods and humans. Among his disciples were “the six intellectual ornaments of the world.” These six scholars translated the teachings of Lord Buddha into their respective native languages of Tazik, India, China, and Trom and therefore were able to spread the teachings of enlightenment in every direction.
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In 2024, Gary Freeman was on pilgrimage in Nepal with a group of Geshe Sonam Gurung’s students and had seen some beautiful murals of various manifestations of Sipé Gyalmo. Inspired by these images, he contacted me and generously offered to sponsor translation of prayers related to these specific manifestations. In the past, Gary and his wife Adriana sponsored the English translation of the healing waters practice of Sigyal Drakngak. Because of their request and sponsorship, this practice was translated into multiple languages, published, used by disciples worldwide during the Covid-19 pandemic, and continues to be used by regular practice groups. So, even though I was in the midst of finalizing translations for a forthcoming book on the MA TRI tantra, I set that aside to happily translate a few prayers. After sending the finished translations to Gary, I thought that it would be wonderful if they were also available to with the worldwide Yungdrung Bön community. With that in mind, I decided to create a small booklet of prayers focusing on female protectors that could be used by the faithful while on pilgrimage.
After a couple of weeks, I decided that the booklet was finished and went back to working on the MA TRI translations. However, I was constantly considering other prayers that would be beneficial additions. I would then add an additional prayer and again decide that it was complete. After doing this a few times, I surrendered to totally focusing on the pilgrimage booklet. Weeks turned to many months and the booklet grew to a 200 page book. And so, A Blazing Mala of Wish-fulfilling Jewels was born. It is a compilation of prayers and practices of the Yungdrung Bön religious tradition with an emphasis on female buddhas, protectors, and yogis. Being composed by enlightened ones or realized masters, these prayers carry power beyond that of ordinary words. When performed with faith and devotion, their profundity is inconceivable. When performed in conjunction with instruction and oral transmission from an authentic Yungdrung Bön master, their power and effectiveness are exponentially multiplied. These prayers are used for awakening the heart and mind, offering devotion, accumulating merit and wisdom, removing obstacles, protecting and increasing the life force, making aspirations, and so on. The book is formatted similar to a traditional Tibetan prayer book in that one prayer seamlessly follows another in an unbroken way. Thus, it is like a mala with each prayer like an individual bead being connected by the strong thread of Bön wisdom within the verses. When used with faith and devotion, the prayers become like blazing, wish-fulfilling jewels.
Most of the compositions are from my personal collection of Tibetan language prayer books and were translated over the course of many years. Some were translated in response to a request from a single individual, others were translated from a request by a Yungdrung Bön lama to be used for a one-time teaching or event, and others are prayers that have become part of my own practice. A select few were translated specifically to be included in the book. I am delighted to now share them with the worldwide Yungdrung Bön community.
The English language translations in the first half of the book are followed by the Tibetan language text with corresponding phonetics. The end of the book contains a brief Glossary of Terms and Notes section but there are no explanations of the meaning of the prayers or instructions for their use. In that way, use of A Blazing Mala of Wish-fulfilling Jewels assumes that the reader has at least some basic familiarity with the material, the Yungdrung Bön religious tradition, and with the language and terms used within the prayers. The book follows the traditional structure of beginning with prayers of homage and supplication to the lamas, followed by supplications and invocations of the peaceful and wrathful deities, and concluding with prayers of aspiration and dedication. My wish is that this book will be a support for happiness and spiritual development for generations to come.
Yeshe Walmo sacred dance at Menri Monastery in India
“Mother Yeshé Walmo, together with your powerful, magical emanations, you guard both the teachings and those who keep their vows, and you cut the life force of those who break their vows. You liberate the discordant into space and guide along the path of liberation. I, an only child, constantly call out to my mother. Does the single mother’s ears not hear me? I, an only child, constantly yearn for my mother. Does the single mother’s heart not consider me? Sole Mother, I, the Shen practitioner who calls upon you, am accepting hardships, aspiring to enlightenment, relying on solitary places, carrying the lama at my crown, and practicing with my mind in the midst of diversions and distractions. Single Mother, lead me along the path! Sole Mother, fulfill my wishes! Sole Mother, dispel my obscurations!”
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 Wayof 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 Vowsor 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 Vowsof 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, orLhayé 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 SuperiorWitness: 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
A Yungdrung Bon shrine
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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