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Birth Anniversary of Karu Drupwang Tenzin Rinchen: Yogi, Pilgrim, & Champion of Yungdrung Bön

Yungdrung Phüntsok Ling in the village of Lubrak

The 8th day of the 10th lunar month is the birth anniversary of the intrepid scholar and spiritual master Karu Drupwang Tenzin Rinchen Gyaltsen Dechen Nyingpo, better known as Karu Drupwang Rinpoche. In 2026, this lunar date corresponds with November 17th. Born at sunrise in 1801 C.E. to a wealthy family in Kham, Tibet, his birth was precipitated by numerous miraculous signs. His autobiography recounts that he was urged to take rebirth by a group of deities so that he could benefit beings through his manifestation. Throughout his life, he traveled extensively on lengthy pilgrimages and was a strong advocate for maintaining the authentic history of Yungdrung Bön sacred sites while maintaining a nonsectarian view and having meaningful interactions with a wide range of people from kings to outcastes. Throughout Tibet and Nepal, he became well known for both his intellect and his magical power.

The Outcast

An emanation of the 8th century B.C.E. yogi Lishu Taring, the first of his many visionary encounters occurred at the young age of two years old when he was visited by this very accomplished master and given extensive, detailed spiritual instructions. At the age of six, he took monastic ordination and began his studies at the nearby Nor Ling, Jewel Land, Monastery. He was an excellent student and was highly praised by his teachers for his academic achievements. However, upon the death of his father when he was thirteen, the family’s wealth, status, and influence quickly declined. As such, his exalted position within the monastery also declined and the previously veiled jealousy of his peers became outright hostility. After a few years of suffering ongoing insults and abusive treatment, he left the monastery in order to undergo a lengthy, solitary retreat. However, this retreat was interrupted due to unforeseen circumstances that required him to fulfill monastic responsibilities at Nor Ling. Having returned to the monastery, he again experienced abuse from his peers. Therefore, he made the decision to begin a lengthy pilgrimage. This decision began his lifetime of travel, visionary encounters, and his lasting impact on the the spiritual life and culture of the people of Dolpo and Lubrak in Nepal.

Life as a Pilgrim

His first pilgrimage was to Kongpo Bönri where he had many extraordinary visionary encounters. From there, he continued on to the renowned monasteries of Tashi Menri and Kharna in Central Tibet. Going West, as he visited Zhang Zhung sacred sites, he would often discover that the Bönpo history had been subsumed into Buddhist lore with no remaining Bönpo relevance. At this, he would fervently go about correcting the historical and religious record of the sacred site. One of his most well-known compositions is his detailed pilgrimage guide to Mount Tisé [a.k.a Mount Kailash] entitled A Catalogue of Snowy Tisé that was written in 1844 C.E. This is the most detailed pilgrimage guide known to this sacred site and details its ancient connection with Yungdrung Bön.

The Southern side of Mount Tisé

Wandering Yogi and Prolific Composer of Sacred Texts

He spent a great deal of time in the village of Lubrak, Nepal and in 1846 C.E, he sponsored the construction of a village temple that was named Yungdrung Phüntsok Ling, Land of Indestructible Bounty. During this time, he met an impoverished woman and her son. Being a widow, the mother was having great difficulty providing for her child. Moved with compassion and feeling a deep connection with the young boy, he took him under his care. This boy went on to become one of his main disciples and came to be known as the renowned master Drogön Tenzin Nyima.

One of Karu Drupwang Rinpoche’s most well-known compositions is the Mar Ti Duk Nga Rang Drol, Essential Instructions on the Self Liberation of the Five Poisons. He received this dzogchen text as a mind treasure when he was twenty-five years old. During one of his visits to Lubrak, he wrote this text down in order to support the spiritual needs of the community. These teachings continue to be a part of the annual ritual in Lubrak and Karu Drupwang’s original manuscript is still held in the village as one of its greatest treasures. The preliminary practices from this text are used for the three-year retreat in many villages in Dolpo. The text has its own uniquely beautiful melody

“As for mirror-like wisdom, externally, it is the wisdom of not grasping at the self-nature of appearances. Internally, it is the wisdom of not grasping at the self-nature of one’s own identity. Secretly, it is the wisdom of not grasping at one’s own natural mind. Most secretly, it is the wisdom of not grasping at one’s own essential nature.

From the Mar Ti Duk Nga Rang Drol, Essential Instructions on the Self Liberation of the Five Poisons

After spending long periods of time throughout Dolpo and Mustang, he made his way to Kathmandu. Although he traveled throughout the Kathmandu valley and encountered a variety of people and cultures, he was often at the stupa of Swayambunath begging for alms. There, he continued to have many vivid, visionary encounters. However, in 1852 C.E. he returned to Tibet and became a root lama to the esteemed 23rd Menri Trizin Künkhen Nyima Tenzin. During this time, he was enthroned as the abbot of his former monastery, Nor Ling, where he had experienced years of abuse that had been the cause for his decision to begin his extensive travels.

First pages of the Autobiography of Karu Drupwang Tenzin Rinchen

Upon the insistent urging of a disciple, he wrote an autobiography that was completed in 1845 C.E. that is kept in the temple of Samling in Dolpo, Nepal. Although the exact date of his passing beyond this life is not known, it is generally understood to have occurred some time in 1861 C.E.

Chapters within the Mar Ti Duk Nga Rang Drol, Essential Instructions on the Self Liberation of the Five Poisons

  • Teachings on the Opportunities and Good Fortunes that are Difficult to Obtain from the Systematic Guidance for the Preliminary Practices of the Essential Guidance on the Self Liberation of the Five Poisons
  • Systematic Guidance Regarding the Difference Between Virtue and Wrongdoing, and Impermanence
  • Systematic Guidance on Going for Refuge
  • Systematic Guidance on Generating a Mind of Enlightenment
  • Systematic Guidance on Purifying Wrongdoing through Admission of Wrongdoing and Purification
  • Systematic Guidance on Completing the Accumulations through the Mandala Offering
  • Systematic Guidance on Receiving Blessings and Self-empowerment through Supplication
  • Teaching and Advice for Calm Abiding by Focusing on AH
  • Teaching and Advice for Searching the Mind and Awareness
  • Teaching and Advice for Introducing and Concentrating on the Mind
  • Teaching and Advice on the Path of the Six Aggregates
  • Teaching and Advice for Enhancing Gek Sel Practice
  • Teaching and Advice for Dark Retreat and Clear Light
  • Teaching and Advice for the Nourishment through Chulen [Extracting the Essence]
  • Teaching and Advice on the Six Important Points of Practice
  • Teaching and Advice for Abiding in the State of the Mind’s Essence
  • Teaching and Advice for Fully Realizing the Bön Essence
  • Teaching and Advice regarding the Result which is All-penetrating Wisdom
  • Teaching and Advice on the Power to Work with Deathless Birth
  • Teaching and Advice for Attaining Buddhahood with No Physical Aggregates Left Behind
  • Practice of the Goddess [Jamma]
  • The Clear Mirror of A Hundred Horoscopes of the Essential Instruction on the Self Liberation of the Five Poisons
  • A Little Song About the Connection Between the Relative and the Absolute
  • Abridged Preliminary Practices
  • Supplication of the Root Lama Drupwang Tenzin Rinchen [Composition of a disciple]
  • Expiation through Offering to the Lama
  • A Letter to the Ghosts and Demons that Suppresses Phenomenal Existence with its Majestic Brilliance

All translations from the Tibetan by Raven Cypress Wood ©All Rights Reserved

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

More information at the Events Page: MUDRAS & MANTRAS of the YUNGDRUNG BÖN

From the Nine Ways Calendar of Events & Auspicious Days

Each month, Nine Ways hosts online gatherings for the global Yungdrung Bön family to join together in practice led by Raven Cypress Wood. These gatherings are free and open to anyone. To see the scheduled online gatherings for November 2026 and get details for receiving the Zoom link, check out the Calendar of Events & Auspicious Days for November.

Each month on the auspicious day of the Full Moon, everyone is invited to join Raven Cypress Wood and the global Yungdrung Bön family in the recitation of the Tséwang Mönlam, Tséwang’s Precious Mala of Aspirational Prayers. Our next gathering is the Full Moon of November 24th. This prayer is commonly recited during the 49 days of the intermediate state between death and rebirth. If you would like to dedicate this practice to a loved one that has recently passed away, you can do so by sending an email to Raven Cypress Wood with the pertinent information. Details are here: Prayers for a loved one.

New Items Have Arrived in the Nine Ways Shop

  • Traditional Bönpo flat bells, also called sil nyen or shang, were given by Buddha Tönpa Shenrap in order to support the practices of his Yungdrung Bön tradition. They are one of the oldest sacred instruments.
  • Good quality cloth shoulder bags made in Nepal.

For more details or to order, go to the Nine Ways Shop webpage.

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The Time to Practice The Greatly Fierce, Secret Gekhö

Walchen Gekho with his consort, Queen of the Drala

Who is Walchen Gekhö?

Each year from the 22nd-29th lunar days of the 8th Tibetan month, Menri Monastery in India holds an intensive retreat for the fierce yidam Walchen Gekhö. Specifically, they perform the practice from the text compiled by the Second Buddha Nyammé Sherap Gyaltsen Rinpoche, Gekhö Sangwa Drakchen, The Greatly Fierce, Secret Gekhö. In 2026, these lunar dates correspond with October 3rd-8th on the Western calendar.

The tantric cycle of Gekhö contains 360 deities. Within the cycle of the Father Tantras, Walchen Gekhö is the manifestation of enlightened quality among the Five Supreme Embodiments. (See previous post: https://ravencypresswood.com/2016/06/05/the-five-supreme-embodiments/

Gekhö is a deity associated with the ancient land of Zhang Zhung, and his tantric practice was widespread throughout the kingdom. In the Zhang Zhung language, Gekhö means demon tamer. It is said that he originally descended upon the sacred mountain of Gang Tisé (also known as Mount Kailash), and that he and his retinue continue to dwell there. However, even though there is a close association with an earthly abode, he is not a worldly guardian. Rather, he is the embodiment of enlightened quality that manifests as a meditational deity who protects Yungdrung Bön practitioners.

“In order to lead those who have not gained realization, Walchen Gekhö possesses the Five Enlightened Bodies and the Five Primordial Wisdoms. Through the truth of pacification, and through forceful, wrathful means, those who are untamed will be tamed!”

From the Essence Practice of the Fierce Champion, Zhang Zhung Meri

One manifestation of Walchen Gekhö is Zhang Zhung Meri. This yidam deity is closely associated with the dzogchen practice of the Zhang Zhung Nyen Gyü, The Aural Transmission of Zhang Zhung. The view of dzogchen is, by definition, perfected and beyond needing to apply any methods to develop or perfect it. However, because the practitioners of dzogchen have not yet fully realized this primordial perfection, the deity Zhang Zhung Meri offers protection and support while they are on the path of realization.

“É AH, Namo! Buddhas of the three times, please listen and pay heed to me!

Having ignorance and a body of flesh, because of the influence of the material body and the afflictive emotions, I am not connected with the five wisdom bodies but are connected with deluded thoughts and afflictive emotions. I offer this open admission of wrongdoing to the buddhas of the three times. Please bestow the vivid accomplishment of the Five Enlightened Bodies to me!

Without the activities of compassionate, skillful means, and because of the afflictive emotion of pride that grasps at an identity, I have committed wrongdoing by elevating myself and lowering others, and I have acted from wrong views. I request tolerance from Ati Muwér! Please bestow the accomplishment of being equal to the changeless state!

Not equal with the state of powerful compassion, and overcome with the contamination of the cumulative actions of ignorance and hatred such as causing killing and condemnation, I openly admit my wrongdoing to the state of Walchen Gékhö. Please bestow the accomplishment of uninterrupted compassion! 

Because of anger and hatred that are produced, and not having a mind of loving kindness, I have been involved in killing and cutting the life force. I openly admit my wrongdoing to the gathering of Gékhö deities. Please bestow the accomplishment of being endowed with compassion and a mind of loving kindness!

Because of not being endowed with a state of clear wisdom, I have been lazy and acted from a clouded mind and delusion. I have improperly exploited and taken advantage of others. I openly admit my wrongdoing to the root deity Walchen Gékhö. Please bestow the accomplishment of a state of all-clear wisdom!

Because of having a hateful mind and not speaking truthfully, through pride and meaningless words, I have accumulated anguish [for others]. Because of the activity of deluded speech, I could become mute [in the future]. I openly admit my wrongdoing to the root deity Walchen Gékhö. Please bestow the accomplishment of a pleasant voice of truthful words!

Not having a mind of supreme generosity and devotion, I have been overcome by attachment, desire, and aggression. Because of the karma of improper, aggressive desire, I could become a cannibal-like spirit [in the future]. I openly admit my wrongdoing to the root deity Walchen Gékhö. Please bestow the accomplishment of a great rainfall of generosity!

Without a suitable intellect and not being broadminded, and because of the influence of jealousy, I have exalted myself and lowered others. Because of that, I could always be born as a human in an outlying, savage place [in the future]. I openly admit my wrongdoing to the root deity Walchen Gékhö. Please bestow the accomplishment of an easygoing, greatly broad mind! 

Not endowed with the compassionate state of the four elements, and with an imperfect nature in respect to the four times, I grasp the illusory body. I openly admit my wrongdoing to the state of the four mothers who are doorkeepers of the four times. Please bestow the accomplishment of overcoming phenomenal appearances!

From compassion, the four emanated spiritual sons display a spectacular form and perform wrathful activity. Enemies and obstructers are their servants who are entrusted to act. I openly admit my wrongdoing to the four youths who are emanations. Please bestow the accomplishment of attaining generosity and the two accomplishments! 

Not connected with the skillfulness of the primordial nature where there is no duality of true or untrue words, whatever is in contradiction to the enlightened mind of Kuji Mangké, I openly admit to the state that is equal with the natural mind. Please bestow the accomplishment of attaining the fulfillment of compassionate activities!” 

From The Irreversible Golden Razor, Scripture for the Accomplishment of the Secret, Greatly Fierce Demon Subduer, Walchen Gékhö

All translations from the Tibetan by Raven Cypress Wood ©All Rights Reserved

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

Walchen Gekhö and consort statue. Photo credit: Raven Cypress Wood

UPCOMING EVENTS from the NINE WAYS CALENDAR of EVENTS & AUSPICIOUS DAYS

EVENT: BURNED FOOD OFFERING & MA TRI MANTRA for the NEPALI FLOOD VICTIMS on ZOOM
EVENT: PRAISE & BENEFIT of JAMMA’S MANTRA on ZOOM
EVENT: THE SACRED THREAD: The Yungdrung Bön Mala & Mantras. Learn their history, meaning, and use in this online class.

See the Calendar of Events for other opportunities to practice together online, online classes and trainings, and auspicious days throughout the month: CALENDAR OF EVENTS

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What is the Summer Namkha Ritual at Menri Monastery? The Great Secret Dō Ritual of The Vast Sky

Representation of the phenomenal world with its wondrous and desirable contents created at Menri Monastery

Every year during the 12th-16th lunar days of the 5th lunar month, Menri Monastery together with the Ratna Menling Nunnery conducts the annual Kha Long Sangwé Dō Chen, The Great Secret Dō Ritual of the Vast Sky. In 2026, these dates correspond with June 26th-June 30th. The purpose of this elaborate ritual is to pacify or turn back 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 inhabitants. This ritual was taught directly by Buddha Tönpa Shenrap Miwoché as a skillful method to harmonize 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.

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 karmic debts we have with them that might be a cause for their engaging in acts of retribution. By giving to the six kinds of sentient beings, we fulfill their needs and desires, and their minds become peaceful and content.

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 stopping their harmful actions towards others, it also stops the continued accumulation of negative karma. 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. This includes even those beings labeled as so-called “demons” or “enemies” in the ritual liturgy.

His Eminence Menri Pönlop Thrinley Nyima Rinpoche instructing monks in namkha making

What is a Namkha?

In addition to the many offerings of torma, precious gems, foodstuffs, flowers, 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,” “atmosphere” or “external space.” This term is sometimes 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 purpose. 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.

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 threads to catch and stay in place on the frame. 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.

Watch Barlé Khenpo Nyima Künchap Rinpoche as he makes a namkha in this video on the Nine Ways Youtube Channel: How to Make a Bönpo Namkha

Namkha created for the fire ritual of the deity Duk Kar, the White Umbrella Goddess

What is a Dō Ritual?

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]

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

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Birth Anniversary of the Modern Day Saint Shardza Tashi Gyaltsen

Shardza Tashi Gyaltsen statue

The spiritual master Shardza Tashi Gyaltsen Rinpoche was a Yungdrung Bön monk, teacher, scholar, and realized practitioner of the modern age. He was born in the earth female sheep year of the fourteenth cycle, 1859 C.E. on the eighth lunar day of the third month in Kham, Tibet and was given the name Namgyal Tseten. In 2026, this date coincides with April 24th. At the age of nine, his parents were told that Shardza should be a monk.  He being their only son, they refused. He then became quite ill. As the illness continued, the parents agreed that he could become a monk. At this, he quickly recovered from the illness. 

Shardza attended his root lama, Tenzin Wangyal, for many years. At the age of eighteen, he took the full vows of a monk from the abbot of Yungdrung Ling monastery, Kalzang Nyima Toggi Gyaltsen at the Dza Tengchen monastery in Kham.  Because Shardza considered himself non-sectarian, he, received teachings, blessings and empowerments from many Bön and Buddhist teachers.  Altogether, he had twenty-four masters throughout his life. He went on a pilgrimage to many sacred places such as Kongpo Bonri, Menri Monastery in Tibet, Yungdrung Ling Monastery, and holy places in Lhasa. During this pilgrimage, he had many extraordinary visionary experiences.

Although Shardza kept strict vows and also performed many tantric practices, his view was dzogchen. He famously repeated the accumulations of the preliminary practices many, many times in his life, as well as reciting millions of mantra, especially the SAL LE Ö mantra. He preferred to retreat to a solitary place on the mountain near his monastery and focus upon the practice of dzogchen. When Shardza was seventy-five years old, his behavior changed. He became more casual in general and delighted in 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 C.E. at the age of seventy-six, he began to spontaneously sing songs of realization. A few days later, he sewed himself inside a tent and forbid any of his disciples to open it.  The next day, rainbow lights began appearing above and around the tent. By the 4th day, rainbow-colored mist was seen coming through the seams of the tent. On that 4th day, Shardza’s disciple opened the tent. He found Shardza’s body enveloped in rainbow light, levitating in midair, and shrunken to the proportional size of a one year old child. (For more about Shardza Rinpoche, see previous article: https://ravencypresswood.com/2024/05/19/90th-anniversary-of-the-parinirvana-of-shardza-tashi-gyaltsen-rinpoche/) This realized master was a prolific writer and left behind volumes of commentary, practice instructions, prayers, and and spiritual poetry. Among his writings, he left the following advice for disciples and spiritual practitioners.

The actual location of Shardza Rinpoche’s attainment of the rainbow body in Tibet

“Atop the white lotus blossom of uncontrived faith, in the midst of the expanse of the five lights, with a longing to never be separate, from the heart of this faithful beggar, I supplicate to the wise lama who has immeasurable compassion!

I am a beggar who is overwhelmed by the disease of distraction. If the ties to meaningless preoccupations are not cut, there will never be a time when worldly activities are finished. Right now, my heart’s desire is to concentrate single pointedly without preoccupations!

For those whose mind stream is not liberated but who encourage others to be virtuous, if one’s own afflictive emotion of arrogance is not tamed, there will never be a time when that bad disposition is liberated, regardless of how hard you try. Right now, my heart’s desire is to tame my own mind stream!

For those happy to mindlessly talk when asked to comment or explain something, if meaningless talk doesn’t end and one’s speech doesn’t rest, there will never be a time when the afflictive emotions of attachment, aversion, and debating will ever be pacified. Right now, my heart’s desire is to act like one who is mute and to not speak!

For those attached to servants and companions, if the rope of longing for friends and relatives is not cut, whoever you are connected with will become contrary to spiritual practice. Right now, my heart’s desire is to be solitary and without companions.

For those who do not let go of grasping and being attached to wealth, a time will never come in the mind stream when you realize that you have no need for anything. There will never be a point when karmic defilements and the seeds of cyclic existence are exhausted. Right now, my heart’s desire is to be without attachment and free from activity!

For those tasked with working for others but who roam hungrily through the town, if you don’t put an end to eating the black food of insatiable donations, the thick defilements of karma will never be exhausted. Right now, my heart’s desire is to roam on a mountain like a pauper.

For those who accumulate things because of dissatisfaction with their possessions and wealth, if wanting to possess whatever you see isn’t abandoned, a time will never come when there is liberation from the suffering and misery of cyclic existence. Right now, my heart’s desire is to act like a beggar without anything! 

For those who adorn their body with many ornaments, if you don’t cast off wanting to wear nice things, there will never be a time when the negative karma of continual greediness comes to an end. Right now, my heart’s desire is to be without clothes and naked.

For those who are filled with the arrogance of having a youthful form, if the pleasure from eating and drinking wonderful things is not given up, there will never be a time when the craving mind of afflictive emotions and desire is renounced. Right now, my heart’s desire is to happily prepare this food and drink of a beggar. 

For those who practice virtue with coarse attachment, if you are unwilling to leave your mansion behind, whatever you accomplish will be unable to rise above being merely a worldly activity. Right now, my heart’s desire is to leave behind the mansion of my birth.

For those who want happiness through sleeping in bed, if the enemy forces of constant laziness are not conquered, in spite of having the soft mattresses of nine beds, they will only be a cause for fatigue. Right now without sleeping, my heart’s desire is to generate diligence and zeal.

For those who seek the bliss of the same taste in nine different places, if whatever suffering and misery arises is not taken as the path, even if you travel to the borderlands of the empire, there will still be causes for hardship. Right now, my heart’s desire is to not travel but to sleep like a beggar.

For those whose practice is lost in studying books, if there is no skill in subduing the afflictive emotions within one’s own mind stream, even though the Nine Ways are held by the intellect, it will be a cause of hardship. Right now, my heart’s desire is not to study but to summarize everything into a single meaning.

Because of never-ending activities, become weary of these meaningless distractions. Desire to go into the mountains of solitude without people. This is my simple advice.”

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670th Birth Anniversary of the Second Buddha, Founder of Menri Monastery, the Unrivaled Nyammé Sherap Gyaltsen

Nyammé Sherap Gyaltsen Rinpoche

The 5th day of the 1st lunar month is the birth anniversary of the founder of Menri Monastery, the Mother monastery of Yungdrung Bön, Nyammé Sherap Gyaltsen Rinpoche. He is also known as The Second Buddha in the Yungdrung Bön religious tradition. In 2026, this lunar date coincides with February 22nd on the Western calendar.The unrivaled Nyammé Sherap Gyaltsen Rinpoché was a reincarnation of Yikyi Khye’u Chung, one of Buddha Tönpa Shenrap Miwoche’s sons. He reunited the three transmission lineages of sutra, tantra, and dzogchen that had become widely dispersed without any single person having the transmissions for all three lineages.

Each year on the 29th lunar day of the 12th month, the large, main prayer flag at Yungdrung Bön monasteries is taken down. From that time until the birth celebration of Nyammé Sherap Gyaltsen, the rules of monastic discipline are slightly relaxed. Then, early on the morning of the birth celebration, accompanied by a fumigation offering, a new prayer flag is raised whose color corresponds to the elemental color of the New Year. For the Year of the Fire Horse, the color of the flag will be red.

On this day,  Bönpos will spend the day with their eyes looking skyward. If they are lucky enough to be visited by a vulture on this day, it is said to be an auspicious sign of having directly received the blessings of the one known as the Second Buddha, the Unequaled One, Nyammé Sherap Gyaltsen Rinpoché.

Cloak belonging to the precious lord Nyammé Sherap Gyaltsen Rinpoche. Photo credit: Unknown

Born in 1356 C.E. in the region of Gyalrong into the esteemed Dru lineage, as a child, he could recite mantra and read scripture without having studied. At the age of ten, he decided to become a monk. In 1387 C.E. at the age of 31, he entered the prestigious Yeru Wensaka monastery and eventually became its abbot. While he was traveling in Eastern Tibet, Yeru Wensaka was destroyed by flooding and mudslides. Upon returning, he searched the ruins of the monastery for any salvageable artifacts. With these precious objects, he established Tashi Menri Monastery on higher ground within the same valley. It was 1405 C.E. and he was 50 years old.

In 1415 C.E. at the age of 60, he left the container of his physical body. His body began levitating high into the air, but due to the fervent prayers of his disciples, it returned to the earth. During the cremation ceremony, rainbows appeared and a large bird circled three times around the cremation area before disappearing into the West.

Supplication to Nyammé Sherap Gyaltsen

“You are a king of great bliss and the embodiment of Künzang Gyalwa Düpa.

You are like the wisdom deity Mawé Sengé, never forgetting what you have perceived.

You are the unequaled crown ornament of the Bönpo world.

At the feet of Sherap Gyaltsen, I supplicate!”

The Writings of His Holiness Nyammé Sherap Gyaltsen Rinpoche*

Cycle of Supplication and Aspiration Prayers

  • Praise of the Four Supreme Places of Refuge
  • Offering and Praise to Mawé Sengé
  • Supplication Prayer to the Mawé Sengé Lineage
  • Praise of Venerable Essence of [the] Dru [Family Lineage]
  • Eight Characteristics of Tséwang’s Eight Sacred Places
  • Stages of Chanted Supplications
  • Eight-branched Aspiration Prayer, A Ladder to Freedom
  • Homage to the Charactristics of the Aural Transmission Shenraps
  • The Gift of the Physical Body
  • Condensed Peaceful Chö of Gifting the Body
  • Command for the Gods and Demons                            

Cycle of Fumigation and Fulfillment

  • Stages of Preliminary Practices for a Completely Pure Fumigation Offering
  • A Small Collection Regarding the Medicine Deity Generation Stage
  • Supplication and Requesting Consideration from the Marvelous Ones
  • Invocation of the Practice Lineage
  • Special Fulfillment
  • A Completely Pure River of Requesting Consideration and Supplication
  • Burnt Offerings of the Treasury of Precious Terma
  • General Fulfillment from a Bundle of Precious Terma
  • A Precious Mala of Fumigation Offerings
  • Fumigation Offering to the Powerful Ones
  • Fumigation Offering to Sigyal
  • Fumigation Offering to Black Mule Sigyal from the Precious Terma
  • Sigyal’s Manifested Realization
  • Sigyal’s Threadcross Practice
  • A Brief Paper on Sigyal’s Threadcross
  • A Brief Paper on Black Mule Sigyal’s Feast Offering
  • Short Fulfillment Practice of Black Mule Sigyal
  • Practice of the Black Net Threadcross
  • The Shining Lamp of Realization of the Red and Black Threadcross
  • Commandments for the Avowed Guardians of the Teachings
  • Important Points regarding the Fulfillment of Midü Jampa
  • Fumigation Offering to Midü
  • Offering and Fulfillment to Drak Tsen
  • Fumigation Offering to Drak Tsen
  • Invocation of Nyipangsé
  • Command for Nyipangsé
  • Command for the Queen of the Drala
  • Gyalpo Sheltrap Torma Offering and Fulfillment
  • A Brief Invocation of Sheltrap
  • Praise in Appreciation of the Fumigation Offering
  • Supplement to the Fumigation Offering
  • Generation Stage for the Fulfillment Torma
Celebration of Nyammé Sherap Gyaltsen Rinpoche. Photo credit: Unknown

Cycle of Supplementary Texts for the Practices of Accomplishment

  • Destroying the Doors to Negative Rebirths
  • Realization of the Completely Pure Lotus of the Vast Expanse
  • Mantric Accomplishment of Shenrap Nampar Gyalwa
  • Fire Offerings of Nampar Gyalwa
  • Realization of the Yungdrung Sutra of the Vast Expanse
  • Going for Refuge according to the Vast Expanse
  • Practice of Künzang’s Luminous AH
  • Stages of Meditative Stabilization
  • Text for Künzang’s Luminous AH
  • Stages of Realization for Walsé
  • Accomplishing the Essential Through the Realization of Walsé
  • Purification and Increase of Torma
  • Accomplishment of Sending Out and Gathering Back with Mantra Accumulation
  • Practice of the Secret Mantra Lineage
  • Realization of Black Garuda Walsé
  • Clarifying the Realization of Black Garuda Walsé
  • Expanding the Realization of the Amazing Trowo 
  • Secret Quintessential Instructions for the General Practice of the Amazing Trowo
  • Invitation, Homage, and Confession of Wrongdoing for the Reversal Practice of the Great Red Trowo
  • Inviting the Wisdom Zema
  • Aspiration Prayer for Threadcross Practice
  • A Lamp that Clarifies the Meditative Focus of Secret, Greatly Wrathful Gekhö
  • Supplication to the Gekhö Lineage
  • Complete Supplication, A Rainshower of Blessings
  • Practice of the Secret Wrathful Lineage
  • The Irreversible Mantra of Gekhö, A Golden Razor
  • Supplement to Presenting Offerings to the Gekhö Deities
  • Realization of Walpur, Ornaments of Fire
  • Fulfillment of the Walpur Lineage
  • Outline for the Empowerment and Teachings of Walpur, A Rainshower of Blessings
  • Empowerment and Teachings of Walpur, A Rainshower of Blessings
  • Realization of Tséwang Tartuk
  • Accomplishment of Tséwang Tartuk
  • Fire Offerings to Tséwang
  • Introduction for Empowerments
  • Musical Notations for Festivals

Cycle of Science

  • Tikles and Channels of Relics and the Physical Body of Those Gone to Bliss
  • Clarification regarding the characteristics of colored powders, A Magical Mirror

Cycle of Authoritative Commentaries

  • Analyzing the Characteristics of The Magical Lamp Text
  • Analyzing the Characteristics of The Magical Lamp Autocommentary
  • Clarification of the Limits of All Knowable Things
  • Commentary Regarding the Sutric and Tantric Explanations of the Stages of the Vehicles
  • Text of the Grounds and the Paths
  • Autocommentary of Text of the grounds and the paths
  • A Clear Lamp for the Path of Liberation
  • Commentary Regarding the Clear Explanation of the Abridged Kham Gyé
  • Commentary Regarding the Two Truths in the Middle Way, A Magical Lamp
  • A Commentary of Clear Advice Regarding Monastic Discipline
  • Commentary of Condensed Discipline
  • Renewing Monastic Discipline
  • Commentary Regarding Cosmology
  • Clarifying Secret Points
  • Detailed Analysis of the Secret Vows
  • Hidden Commentary on the Mind of Enlightenment, Mandala of the Sun

* Although this list is extensive, it is not the complete list of compositions

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