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Current Event: The Annual Reading of the Enlightened Teachings of Lord Buddha Tönpa Shenrap

Nuns of Ratna Menling reading from the teachings of Buddha Tönpa Shenrap

Each year at Pal Shenten Menri Monastery and Ratna Menling Nunnery on the 14th and 15th lunar days of the 4th month, the enlightened teachings of Lord Buddha Tönpa Shenrap Miwoché are read out loud. In 2026, these dates coincide with May 30th and 31st on the Western calendar. During the ceremony, the sacred volumes containing these teachings are carried by both the ordained and laypeople as they circumambulate the temple complex. As a sign of respect for the sacredness of the scriptures, they are carried above the waist. Most often, they are carried on the shoulder. After completing the circumambulation, they are brought into the temples and distributed to the ordained monks and nuns for two full days of recitation. Reading the scriptures aloud is considered one of the thirteen activities for a meaningful human life. (See previous article: Thirteen Activities for a Meaningful Life).

His Holiness the 34th Menri Trizen, His Eminence Menri Pönlop Rinpoche, and other monks of Menri Monastery carry texts containing the words of Buddha Tönpa Shenrap while circumambulating.

The canon of sacred Yungdrung Bön scriptures is divided into two categories. The first category of texts consist of the teachings of the primordial enlightened ones and Lord Buddha Tönpa Shenrap. This category is known as Ka [Tibetan: bka’] meaning enlightened words or speech. These texts are further divided into four primary categories: (1) Dō [Tibetan: mdo], Sutra contains teachings regarding monastic rules, cosmology, medicine, hagiographies, and invocations, (2) Bum [Tibetan: ‘bum], the wisdom texts of The Hundred Thousand also known as The Prajnaparamita, (3) Gyü [Tibetan: rgyud], Tantra, and (4) Dzö [Tibetan: mdzod] The Treasury of the highest teachings known as dzogchen. In some catalogues, there can also be a fifth category of miscellaneous texts. Although each Yungdrung Bön temple in Tibet had a significant collection of Ka scriptures, the collections were not necessarily complete. This was especially due to repeated persecution throughout history of the Yungdrung Bön tradition which necessitated the hiding of texts. It is thought that only one complete collection survived. According to a catalogue of the Ka done by the 23rd abbot of Menri there are a total of 175 volumes. This number can vary according to various collections due to the availability of texts that could be copied, whether only main titles were counted as a volume, and so on.

Monks and nuns of Menri Monastery circumambulating with the scriptures of the Ka.

The second category of canonical texts is known as the Ka Ten [Tibetan: bka’ brten], Relying upon the Words. Thus, the Bön canon is referred to as the Ka and the Ka Ten. (This differs from the Buddhist canon which is referred to as the Kangyur and the Tengyur.) The Ka Ten includes commentaries, practices, rituals, and so on that rely upon the scriptures of the Ka as their root text. In order for a text to be included in the Ka Ten, it must undergo a rigorous and methodical analysis. Although there are over 300 volumes included within the Ka Ten, some catalogues do not include texts after the 14th century which are thought to be mainly texts of the New Bön tradition. Other catalogues do include these texts as well as the collective writings of other Bön sages such as Shardza Tashi Gyaltsen of the 19th Century CE. Additionally, many texts are incredibly rare and are guarded from outsiders. Therefore, few if any copies of these texts exist. Some texts are considered valid to be included in the Ka Ten by some, while being considered invalid and thus excluded by others. Titles can be included within unrelated volumes or counted individually, and so on. Even so, it is generally accepted that there are over 300 volumes of Ka Ten scriptures. These volumes include commentaries, scriptures of philosophy and logic, biographies, historical accounts, compositions of sacred songs, poetry, advice for disciples, collections of liturgical texts, and so on.

Traditionally wrapped and labeled Yungdrung Bön scriptures.

It is said that reading The Heartdrop of Jamma from the beginning until the end is the same as reading the entire 118 volumes of the Ka, the words of Buddha Tönpa Shenrap. This beautiful text, where the practitioner transforms their physical body into the sacred mandala of the limitless emanations of Sherap Jamma, has been translated by Raven Cypress Wood and published by Nine Ways. It is available in both print and eBook. For those who would like to listen to a meditative reading of the English translation of this text, it is available on the Nine Ways Youtube channel.

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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Developing Knowledge & Wisdom through the Power of the Lion of Speech

Mawé Sengé, Lion of Speech, with a sword of knowledge and a scripture.

After the Tibetan New Year celebrations, students at Menri Monastery enter into an intensive retreat to cultivate the qualities of the wisdom deity Mawé Sengé, Lion of Speech. This retreat begins on the 24th lunar day of the 1st month and concludes on the 30th lunar day. In 2026, these dates are March 12th – March 18th on the Western calendar. The purpose of this retreat is to receive the blessings and empowerment of the wisdom deity Mawé Sengé in order to develop and sharpen the students’ intellect to support their upcoming studies in the new school year. The practice of Mawé Sengé is performed many times each day and the mantra of the deity is recited as much as possible throughout the retreat with a minimum accumulation of one hundred thousand mantra recitations.

Mawé Sengé is the manifestation of the Dzok ku, the enlightened state that spontaneously expresses perfected qualities. If practiced regularly, he clears away the darkness of confusion, develops the intellect, and gives a quick and steadfast memory without forgetfulness. If his practice is properly applied and accomplished, there are seven specific signs that arise that indicate his blessings and power have been accomplished. These are called The Seven Signs of Attaining Wisdom that Blazes Like Fire. They are:

  1. The sign of having removed the darkness of lack of knowledge from the intellect. Specifically, this refers to removing a weak or unclear intellectual understanding. 
  2. The sign of having the eye of wisdom. This is the attainment of clairvoyance, expansive knowledge, and wisdom.
  3. The sign of being like a lion of glorious poetry. This refers to the ability to write expert discourses, specifically scholastic poems and compositions.
  4. The sign of the sun of superior knowledge rising. This refers to the capability of having clear knowledge, without any confusion, regarding the qualities of any knowable subject. 
  5. The sign of attaining the recollection of intelligence that is never forgotten. This refers to a steadfast capability of remembering what has been learned without forgetfulness.
  6. The sign of being like a thunderbolt when debating. This refers to the capability to brilliantly overcome all others, without defeat or fear, when debating any subject whatsoever.
  7. The sign of the intellectual memory being fast like lightening. This refers to an extraordinary ability of having a clear and quick memory.

“I go for refuge to the wisdom deity for the intellect. I generate the supreme mind of enlightenment for the benefit of vigorous training in the highest wisdom. Having compassionately purified all karmic obscurations without exception, please bestow the attainments of an increased intellect, useful knowledge, and a divine voice!”  

— From The Short Practice of Mawé Sengé. Tibetan translation: Raven Cypress Wood

Mawé Sengé holding a sword and a butter lamp

In the Yungdrung Bön tradition, there are two principal forms of the wisdom deity Mawé Sengé. Both of these forms share most characteristics. However, one form holds a sword and a scripture as the hand objects. The other form holds a sword and a butter lamp. This second principal form of Mawé Sengé is according to the prayer, An Offering of Praise for the Supreme Wisdom Deity Sherab Mawé Sengé, A Garland of Utpala Flowers composed by the highly revered Nyammé Sherab Gyaltsen Rinpoche.

“With a sword of wisdom held in your right hand, you cut the root of deluded thoughts and self-grasping.

With a butter lamp of clarity held in your left hand, you dispel the dark intellect and ignorance of migrating beings.

In the space to your right and left, the sun and moon blaze with the splendor of the inseparability of method and knowledge.”

— Extract from An Offering of Praise for the Supreme Wisdom Deity Sherab Mawé Sengé, A Garland of Utpala Flowers

Tibetan translations by Raven Cypress Wood


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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


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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Menri Monastery’s Annual Rites of the Fierce, Black, Wisdom Stake: Wal Phur Nakpo

His Eminence Menri Yongdzin Yangtön Trinley Nyima Rinpoche performs the rites of Wal Phur Nakpo at Menri Monastery. Photo credit: Unknown

Each year during the 23rd-29th lunar days of the 11th lunar month, monks at Menri Monastery undergo a seven-day intensive retreat for the enlightened fierce deity and tantric yidam Wal Phur Nakpo. In 2026, these dates coincide with January 11th-17th. This deity is the black-colored manifestation of Phurba.

From the Father Tantra, there is a group of five yidams, or meditational deities, that are collectively known as the Sé Khar Chok Nga, The Five Supreme Citadels or The Five Supreme Embodiments. Collectively, these dzok ku deities are the manifestation of Buddha Tönpa Shenrap’s enlightened body, speech, mind, quality, and activity. The manifestation of enlightened activity is embodied by Walsé Chempa who is also known as Phurba. Because he is the yidam of enlightened activity, he automatically becomes the yidam deity of every Menri Trizin. (For more information about the Sé Khar Chok Nga, see previous article: https://ravencypresswood.com/2016/06/05/the-five-supreme-embodiments/)

The term phurba has most often been translated as dagger or sacred dagger. However, it is more precisely a sacred stake or peg that is used to suppress or overpower negative forces and obstacles. From a commentary regarding the meaning of the Wal Phur Nakpo practice:

“Regarding the meaning of being called Phur: because all impure karma and afflictive emotions are staked within the pure enlightened body and its complete non-conceptual wisdom, he is called Phur, The Stake.

The yidam Wal Phur Nakpo has three faces, six arms, and each hand holds a phurba. He and his consort’s body are joined below the waist and form a single phurba adorned with snakes. The top of the phurba has a four-cornered wisdom-knot. Below the knot is a crocodile with a protruding, vicious face that symbolizes the destruction of all impure karma and afflictive emotions. Below that, the enlightened body, speech, and mind of the yidam are inseparably united as the symbolic three edged, pointed blade. The three blades terminating into a single, sharp point represent the apex of completely fulfilling the four kinds of enlightened activity: peaceful enlightened activity, expansive enlightened activity, powerful enlightened activity, and wrathful enlightened activity.

A Yungdrung Bön monk performs the rites of Wal Phur Nakpo at Menri Monastery. Photo credit: Unknown

The term wal has multiple meanings. The most relevant meanings in this context are that of (1) sharp, bladed, pointed and (2) fierce, wrathful, forceful. From the same commentary as mentioned above,

“Regarding the meaning of being called Wal: externally, he is called Wal because he is the point from which arises the external, common accomplishment of piercing and incinerating every enemy and obstructer that would interfere with manifesting external activity. Internally, he is called Wal because of being the point of great wisdom and performing the uncommon and meaningful activity of incinerating and overcoming all erroneous conceptuality. Therefore, he is called Wal, The Pointed.

Both the yidam and his consort have wings. The retinue includes many assistants and messengers that are winged or actually manifest as hawks.

Trowo Druksé Chempa statue. Ligmincha International private collection. Photo credit: Raven Cypress Wood

“With a magical display of activity and movement that arises from an immovable state, you subdue misleading enemies and obstructers.

Fierce Wal Phur, you directly manifest the enlightened activity of the Wal deities.

Praise for the Wal deity whose divine appearance self-arises from the vast expanse of space in order to quickly accomplish fierce enlightened activity!”

— From The Concentrated Essence of Wal Phur translated from the Tibetan by Raven Cypress Wood

When performing the rites of Wal Phur Nakpo, the scriptures give specific instructions regarding the many items and substances that are needed, how to use them, proper measurements for making a phurba, how to establish the mandala of the yidam, the types of offerings that are needed and how to arrange them, and so forth. The image of the mandala, a representation of the sacred architecture of the spontaneously arising palace for the deity, is either made with colored sand or printed and placed on or near the shrine. Once all the materials have been prepared and properly arranged, everything is ritually purified.

On the first day of the retreat, the yidam Wal Phur Nakpo along with his consort and vast retinue are formally invited to take a seat upon the throne in the center of the mandala palace. From this moment until the conclusion of the retreat, no one is allowed to interact with the mandala or the offerings placed upon it except during the formal ritual activities during the retreat. In this way, The Phurba practitioners transforms their ordinary body, speech, and mind into the enlightened body, speech, and mind of the deity and therefore make themselves a proper vessel for the blessings and enlightened qualities of the yidam.

Representation of the Mandala palace of Wal Phur Nakpo.

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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Anniversary of the Passing Away of Kyabgön Dawa Gyaltsen Rinpoche

Kyabgön Dawa Gyaltsen

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.

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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