The anniversary of the passing away of Kyagön Dawa Gyaltsen Rinpoche is the 7th and 8th lunar days of the 11th month. In 2025, these dates coincide with December 26th & 27th on the Western calendar. He was born during the Fire Dragon year of 1796 and founded Ralak Yungdrung Ling Monastery on the bank of the Yarlung Tsangpo River in 1834. This monastery developed into one of the largest and most prestigious centers for learning within the Yungdrung Bön tradition. It was renowned for its extensive library and the fact that it had its own woodblocks to print texts. The monastery contained many golden statues including a gilt-copper image of Nampar Gyalwa that was two-stories high. It also contained reliquary stupas enshrining the remains of previous abbots. In 1965 during the cultural revolution, the monastery was burned to the ground. In 1982, two monks who had been in residence at the monastery prior to its destruction began the process of reconstruction.
Ralak Yungdrung Ling Monastery in Tibet. Photo credit: Unknown.
Supplication Prayer to the Lord of Refuge Dawa Gyaltsen
“You, a teacher born into the Amdo family lineage of Nangzhik, you spread the unrivaled Bön teachings of the White AH throughout your homeland.
You embody the essence of all buddhas by having having perfected the exalted qualities of the major and minor characteristics.
I pay homage to the Buddha who manifested in human form!”
— Translated from the Tibetan by Raven Cypress Wood
Reliquary containing the sacred relics of Kyabgön Dawa Gyaltsen. Photo credit: Unknown
At the age of sixty-seven during the water dog year of 1862 on the auspicious 8th lunar day of the middle winter month at mid-day, the warmth of his body and his consciousness concentrated at the center of his heart. His eyes looked straight ahead, unmoving. After the third sounding of the syllable “Pé!” related to the transference of consciousness practice, he left the shell of his physical body for the great bliss space of absolute reality.
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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!”
Representation of the phenomenal world with its wondrous and desirable contents created at Menri Monastery
During the 12th-16th lunar days of the 5th lunar month, Menri Monastery together with the Rayna Menling Nunnery will conduct the annual Kha Long Sangwé Dō Chen, The Great Secret Dō Ritual of the Vast Sky. In 2025, these dates correspond with July 7th-11th. The purpose of this elaborate ritual cycle is to pacify or expel obstacles and malevolent energies, rebalance the five elements, attract good fortune, longevity, and positive circumstances, and to bring healing and harmony to the environment and its seen and unseen inhabitants. This ritual was taught directly by the enlightened Lord Tönpa Shenrap Miwoché as a skillful method to work with external, worldly forces that interfere with the happiness and success of sentient beings. These teachings are part of the Second Way of Bön, The Way of the Shen of the Phenomenal World. As in every teaching and ritual of the Yungdrung Bön, the foundation of the practice is unbiased, unlimited compassion. Even when so-called “malevolent spirits” are expelled because of their unwillingness to stop harming others, the expulsion is from a base of compassion for both those being harmed as well as for those causing the harm. By interrupting their harmful actions towards others, it also prevents them from accumulating negative karma. Additionally, every ritual concludes with prayers of aspiration that all beings be happy and peaceful, and ultimately to realize the ultimate state of enlightenment that is beyond any kind of suffering or unhappiness.
To support the ritual of The Great Secret Dō Ritual of the Vast Sky, a representation of the phenomenal world is created along with all the good and precious things within it. These things are offered to the enlightened ones, the worldly protectors, powerful spirits, and all the six kinds of sentient beings. By offering to the deities, the accumulation of merit is increased and previous negative actions are purified. By offering to the worldly protectors, they are delighted and continue to fulfill their vows of protection and bestowing abundance. By offering to the powerful spirits, we bring harmony to our relationship with them and pay any debts that might invoke their retribution. By giving to all the six kinds of sentient beings, we fulfill their desires and their minds become peaceful and satisfied.
His Eminence Menri Pönlop Thrinley Nyima Rinpoche instructing the monks in creating namkha
About Namkha
In addition to the many offerings of torma, precious gems, foodstuffs, flowers and greenery, fragrant smells, soft materials, and so on; this ritual makes abundant use of the ritual object known as a namkha. The Tibetan term namkha literally translates as “sky” or “external space.” This term is often translated as “thread-cross.” There are many different kinds of namkha that have a diversity of form and function. Just as the shape, color, ingredients, and use of a torma is determined by its ritual purpose, so is the shape, color, and function of a namkha determined by its ritual purpose. As for the actual construction, a namkha is created by affixing thin pieces of bamboo or wood together to establish a frame. Then, beginning at the center and working outward, strands of colored wool, yarn, or thread are used to weave a net-like pattern over the frame. The length of the wood or bamboo is notched to allow the colored strands to catch and stay in place. There is a great variation in framework and patterns. For example, if the namkha is being used as a temporary abode of a deity or spirit, the pattern and colors used will be representative of the physical characteristics and hand objects of that deity or spirit. Namkha are used as a dwelling for deities or spirits during a ritual, to attract or repel specific energies and qualities, for protection from danger and disease, and as offerings, among other purposes.
Namkha created for the fire ritual of the deity Duk Kar, the White Umbrella Goddess
Dō Rituals
Buddha Tönpa Shenrap Miwoché taught 365 different types of rituals. The Great Secret Dō Ritual of the Vast Sky is categorized as a dō type of ritual. Because many of the dō rituals make use of namkha, some Western scholars have erroneously stated that the terms dō [Tibetan: mdos] and namkha are synonymous. This is incorrect. There are dō rituals that do not use namkha, and there are many namkha that are used in rituals other than those categorized as dō. In general, dō rituals are the most important of the ransom rituals used for eliminating harm to the life force, diseases, danger, and other disturbances from nonhuman beings. In general, the nonhuman beings causing harm are offered an exchange of desirable things for the release of those being harmed. Namkha are used to invite the enlightened deities who are the objects of refuge for the ritual, and the protectors who subdue the malevolent forces. Other types of namkha are made as offerings to the deities and gifts of exchange for the ransom. Still other types of namkha act as supports for the return of the life force, and the rebalancing of the external, internal, and secret five elements. There are different kinds of dō rituals in order to appeal to the variety of nonhuman beings that create disturbances for humanity and the environment.
Namkha of various auspicious symbols
The scripture for the Kha Long Sangwé Dō Chen is almost one thousand pages in length. It includes chapters dedicated to instructions for the construction of ritual items, texts for the ransom rituals for men, women, and children, rituals for stopping and healing illness and contagious disease, rituals for renewing and fulfilling sacred vows, rituals for calling upon the magically powerful and benevolent worldly protectors, rituals for strengthening the life force and prosperity, rituals for appeasing the many kinds of nonhuman spirits, rituals for forcefully repelling negative forces, and so on. The overall purpose of all of these rituals is to bring peace and happiness within the world of appearances, and to generate faith in the Yungdrung Bön teachings which will guide all sentient beings to the ultimate goal of liberation from all the suffering of cyclic existence.
Raven Cypress Wood and Khenpo Nyima Künchap Rinpoche prepare namkha for an elaborate ritual offering to the lu [Sanskrit: naga]
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July 6th is celebrated as the birthday of the one born as Lhamo Döndrup, recognized at the age of two and formally installed at the age of fifteen, as the leader of the Geluk school of Tibetan Buddhism and therefore both the spiritual and secular leader of Tibet. Upon his enthronement, he was renamed Jetsun Jampel Ngawang Lobsang Yeshe Tenzin Gyatso: Holy Lord, Gentle Glory, Compassionate Defender of the Faith who is an Ocean of Wisdom. He is known as Yizhin Norbu Rinpoche, the Precious Wish-fulfilling Jewel, and referred to as Gyalwa Rinpoche, Most Precious Conqueror, by Tibetans. He is known around the world as His Holiness the 14th Dalai Lama.
The title Dalai Lama was first given in 1578 C.E. to Sonam Gyatso, leader of the Geluk school of Tibetan Buddhism, by the Mongolian leader Altan Kahn who had just received teachings from him. The term Dalai Lama is a combination of the Mongolian word dalai meaning ocean, and the Tibetan word lama commonly meaning spiritual master and literally translated as mother of the soul, or highest mother. Sonam Gyatso became known as the 3rd Dalai Lama because the two previous leaders of the Geluk school were posthumously awarded the title. Beginning with the 5th Dalai Lama in the 17th century, the authority and influence of the Dalai Lamas expanded beyond sectarian boundaries into all schools of Tibetan Buddhism as well as becoming enjoined with the secular function of governing the country of Tibet.
Upon the occasion of his 90th birthday, His Holiness the 14th Dalai Lama has issued a public statement regarding the continuation of the Dalai Lama lineage.
Statement Affirming the Continuation of the Institution of Dalai Lama
(Translated from the original Tibetan)
On 24 September 2011, at a meeting of the heads of Tibetan spiritual traditions, I made a statement to fellow Tibetans in and outside Tibet, followers of Tibetan Buddhism, and those who have a connection with Tibet and Tibetans, regarding whether the institution of the Dalai Lama should continue. I stated, “As far back as 1969, I made clear that concerned people should decide whether the Dalai Lama’s reincarnations should continue in the future.”
I also said, “When I am about ninety I will consult the high Lamas of the Tibetan Buddhist traditions, the Tibetan public, and other concerned people who follow Tibetan Buddhism, to re-evaluate whether or not the institution of the Dalai Lama should continue.”
Although I have had no public discussions on this issue, over the last 14 years leaders of Tibet’s spiritual traditions, members of the Tibetan Parliament in Exile, participants in a Special General Body Meeting, members of the Central Tibetan Administration, NGOs, Buddhists from the Himalayan region, Mongolia, Buddhist republics of the Russian Federation and Buddhists in Asia including mainland China, have written to me with reasons, earnestly requesting that the institution of the Dalai Lama continue. In particular, I have received messages through various channels from Tibetans in Tibet making the same appeal. In accordance with all these requests, I am affirming that the institution of the Dalai Lama will continue.
The process by which a future Dalai Lama is to be recognized has been clearly established in the 24 September 2011 statement which states that responsibility for doing so will rest exclusively with members of the Gaden Phodrang Trust, the Office of His Holiness the Dalai Lama. They should consult the various heads of the Tibetan Buddhist traditions and the reliable oath-bound Dharma Protectors who are linked inseparably to the lineage of the Dalai Lamas. They should accordingly carry out the procedures of search and recognition in accordance with past tradition.
I hereby reiterate that the Gaden Phodrang Trust has sole authority to recognize the future reincarnation; no one else has any such authority to interfere in this matter.
Dalai Lama
Dharamshala
21 May 2025
His Holiness the 14th Dalai Lama with His Eminence Yongdzin Tenzin Namdak Rinpoche.
Around the world on this day, devotees will begin the day with a large fumigation and smoke offering, and then present offerings and prayers to an image of His Holiness the Dalai Lama. Especially on this day, there will be many prayers for his long and healthy life.
Prayer for the Long Life of His Holiness the 14th Dalai Lama
Gang ri ra wé kor wé zhing kham su In a heavenly realm, surrounded by a chain of snow mountains,
Pen dang dé wa ma lü jung wé né The source of all happiness and help for beings
Chenrezik wang Tenzin Gyatso yi Is Tenzin Gyatso, Chenrezik in person.
Shyap pé kal gyé bar du ten gyur chik May his life be secure for hundreds of eons!
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The 13th lunar day of the 4th lunar month is the anniversary of the parinirvana and the attainment of the rainbow body of Shardza Tashi Gyaltsen Rinpoche. In 2025, this date coincides with June 9th. Shardza Rinpoche was a Yungdrung Bön monk, teacher, scholar, and realized practitioner of the modern age. Born in 1859 in Kham, Tibet, at the age of nine an esteemed lama told his parents that he should become a monk. Being their only son, the parents refused. Shardza soon became quite ill. Seeing that their son was not recovering, the parents agreed to allow him to take ordination. At this, Shardza quickly recovered. He was the attendant for his root lama, Tenzin Wangyal, for many years. At the age of eighteen, he took the full vows of a Yungdrung Bön monk from the abbot of Yungdrung Ling Monastery.
Shardza Tashi Gyaltsen Rinpoche depicted as a yogi with long hair and a white robe
Throughout his life, Shardza Rinpoche was known for a disciplined adherence to every vow that he had taken throughout his life. Although his view and practice were vast and high, he maintained diligence in performing virtue and avoiding the smallest non-virtue. He continually performed the preliminary practices and recited many millions of mantra, especially the SA LÉ Ö mantra. He composed many concise practices for purifying negativity and accumulating merit and wisdom, such as his Aspiration Prayer of Giving and Receiving. (For the publicly available English translation, go to the Publications page of this website. For a brief explanation of the prayer, see previous article: https://ravencypresswood.com/2020/01/31/an-aspiration-prayer-of-giving-and-receiving-gift-translation/ )
“For those with a great deal of negative actions in this lifetime, having requested a remedy because they will certainly ripen during future lifetimes, the remedy of performing virtue is very powerful. Having ripened negative actions, the mere exhaustion of that karma (through pain and/or illness), enlightenment is certain. Therefore, this pain and illness of yours is very amazing when it is voluntarily accepted!
Even now, whenever more pain or illness arises, continuing to persevere with your religious practices, venerations, and acts of pure virtue would be incredibly amazing!
When you imagine that there will be no unhappiness in the future (due to this negative karma being exhausted), supremely praise the emptiness of that particular pain or illness.
Be inspired by the power of this antidote, even when what you don’t want arises.
Take the suffering and misery of others onto yourself by adopting others’ happiness and suffering through the practice of giving and receiving.”
Shardza Rinpoche’s advice to the female practitioner Khandro Wangi Dronma.
Hair and nails of Shardza Tashi Gyaltsen Rinpoche that were recovered after his attainment of the rainbow body
He taught a multitude of disciples, organized the reconstruction of temples, went on pilgrimages, and spent a great deal of time in isolated retreat. A prolific writer, he wrote at length on subjects such as Bön history, instructions for the practice of Tibetan yoga, preliminary practices for Dzogchen, condensed summaries of each of the None Ways of Bön, and detailed instructions for the advanced practice of inner heat, known as Tummo. When Shardza Rinpoche was 75 years old, his disciples noticed that his behavior changed. He seemed more casual and became delighted when playing with children. He was seen doing miraculous things such as walking without his feet touching the ground or setting his bowl down in space.
In 1934 at the age of 76 during an offering ceremony, he began to spontaneously sing songs of realization. A few days later, he sewed himself inside a tent and forbid any of his disciples to open it. The next day, rainbow lights began appearing above and around the tent. After three days, the ground shook. By the 4th day, rainbow-colored mist was seen coming through the seams of the tent. On that 4th day, Shardza’s disciple Tsultrim Wangchuk, afraid that his lama’s body would completely disappear and leave nothing as an object of veneration and inspiration, opened the tent. He found Shardza’s body enveloped in rainbow light, levitating in midair, and shrunken to the proportional size of a one year old child. The area around his heart was still warm but most of the nails of the hands and feet had fallen onto the seat below. For the next forty-nine days, a multitude of disciples came to pay their respect and receive blessings. After that, the precious remains were placed into a reliquary chorten. From time to time, many people have reported seeing clear or rainbow-colored light emanating from this reliquary chorten.
Shardza Tashi Gyaltsen’s reliquary chorten at his retreat center in Amdo, Tibet
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