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 2025, these dates are March 23rd – March 29th 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 as a yidam deity, 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. These are called The Seven Signs of Attaining Wisdom that Blazes Like Fire. These seven signs are:
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.
The sign of having the eye of wisdom. This is the attainment of clairvoyance, expansive knowledge and wisdom.
The sign of being like a lion of glorious poetry. This refers to the ability to write expert discourses, specifically scholastic poems and compositions.
The sign of the sun of superior knowledge arising. This refers to the capability of having clear knowledge, without any confusion, regarding the qualities of any knowable object.
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.
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.
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
Did you enjoy this content? This article is made possible by generous donors who want content like this to continue to be available. Join the mandala of Nine Ways supporters by following this link: https://ravencypresswood.com/donate/
Don’t want to miss a post? Scroll to the bottom and click “Follow this blog.”
Losar cham dance at Triten Norbutse Monastery. Photo credit: Unknown
Sacred dances are performed as part of the Tibetan New Year celebrations and monastic rituals each year. Although many of these dances were historically performed in secret, over the centuries it became customary to allow the public to view the dance performances. Sacred dance exists in both Buddhist and Yungdrung Bön religious traditions as a means of conveying wisdom related to the path of enlightenment as well as the mundane world. Sacred dances, Tibetan: cham, are performed by both monks and laypeople. Each cham has its own unique steps, gestures, costume, and accompanying instruments. When an ordained person wears the dress and ornaments of a deity and performs the dance, they dissolve attachment to their own identity and merge with the enlightened body, speech, and mind of the deity. In this way, the dances are to be viewed not as worldly entertainment, but with devotion and the pure view that one is in the presence of the actual deity and receiving a multitude of inconceivable blessings. In this way, illness, obstacles, and negative influences are pacified; and health, longevity, and prosperity are strengthened.
Monks of Menri Monastery undergoing a performance exam for the cham dances of 2024. Photo credit: Unknown
His Holiness the 33rd Menri Trizin Lungtok Tenpé Nyima Rinpoche is widely credited with personally rescuing the Bön traditional sacred dances from obscurity. He was a student in Amdo and had responsibility for the dances for six years. During the first three years, he performed at the end of the line of dancers which indicates being new to the dance and needing to follow others. The final three years, he performed at the beginning of the line as the dance master who leads all the other dancers. He trained both monks and nuns to perform the cham and was able to preserve the complete performance instructions for the dances.
His Holiness 33rd Menri Trizin demonstrates sacred dance steps at Menri Monastery. Photo credit: Unknown
Among the variety of cham within the Yungdrung Bön religious tradition, there are three cycles of sacred dance that are commonly performed: (1) Sacred Dance of the Mother Tantra, (2) Sacred Dance of the Nine Zema Sisters, and (3) Sacred Dance of the Nine Indestructible Shenraps.
The Sacred Dance of the Mother Tantra was not commonly performed for the public until after the 15th century. The Buddhist Mother Tantra cham dance is similar in that it also demonstrates the path of liberation and shares the characteristic of the dancers wearing black hats with black coverings hanging in front of the eyes. This cham is performed after first creating the mandala of the Mother Tantra, inviting the collective Mother Tantra deities, and then performing a feast offering. The steps of the dance are divided into three categories that are named according to the first three characters of the Tibetan syllabary: KA, KHA, and GA. During the KA steps, all of the deities are invited with the sound of the large drum. With the KHA steps, the six emanations of Sipé Gyalmo, the forty peaceful and wrathful deities, the forty-five female guardians, and the thirty-five supreme deities of space are presented with offerings. With the GA steps, the four kinds of enlightened activity are accomplished and blessings are bestowed. This dance has been greatly supported by the Shen family, the descendants of the the enlightened Lord Tönpa Shenrap Miwoché.
Mother Tantra cham with its characteristic black hats. Photo credit; Unknown
The Sacred Dance of the Nine Zema Sisters depicts the beginning of our three thousand-fold world system according to Yungdrung Bön cosmology. According to one account, the goddess Lhamo Chucham Gyalmo and Lha Gö Tokpa produced twenty-seven eggs. From the first nine eggs emerged the Zema Gu, or the nine Zema sisters who have animal heads and human bodies. These nine sisters were appointed as protectors by Takla Mebar. It is said that this dance began with the tertön Shenchen Luga who discovered the associated text in 1017 CE.
During the dance, the dancers wear animal masks that represent each of these nine sisters. From the twenty-seven eggs emerged the twenty-seven sisters. In the early days of Tibet, all twenty-seven sisters were depicted in the dance. This cosmology is so deeply rooted in Tibetan history that the country of Tibet was once referred to as “born from an egg.” The nine zema sisters depicted in the dance are:
Blue Dragon-headed
Dark-green Snake-headed
Black Garuda-headed
White Lion-headed
Red Bear-headed
Dark-red Wolf-headed
Dark-brown Tiger-headed
Yellow-green Garuda-headed
Female Lu with a Hungry Mouth
This dance has fifteen different kinds of steps:
Guiding Along the Path Steps
Tiger Steps
Gait of a Lion Steps
Peaceful and Wrathful Steps
Meri Steps
Mother Tantra steps
Wrathful Manner Steps
Welcome Steps
Energy Moving Steps
Drawing the Arrow
Taming the Sky
Taming the Earth
Shooting Four
Sipé Gyalmo Steps
Cycle of Bön Lamas Steps
Monk dancers dressed as the six emanations of the protector Sipé Gyalmo. Photo credit: Unknown
Sacred Dance of the Indestructible Shenraps is different from the other dances in that there are many lead dancers. It has been performed since the 15th century every year on the 29th day of the 12th lunar month as instructed by the founder of Menri Monastery, His Holiness the 1st Menri Trizin Nyammé Sherap Gyaltsen. This sacred dance depicts nine religious protectors of the Yungdrung Bön tradition that have all taken vows to protect the religion and its followers. The dance has nine distinct types of steps that each have a precise meaning. The nine protectors depicted in the dance are:
Sipé Gyalmo who is the principal of the dance
Mudü who is the chief of the fierce dré and srin spirits
Tsen who is chief of the powerful tsen dré spirits
Absé Gyalwa who is another chief of the powerful tsen spirits
Nyipangsé who is a gyalpo or king spirit of Zhang Zhung
Dzam Ngon who is also known as Blue Dzambhala or Kubera and is a wealth deity
Sheltrap Chen
Drakpa Sengé
Tago
Monk dancers emerge from the meditation hall to perform before the crowd at Menri Monastery. Photo credit: Unknown
This article is made possible by generous donors who want content like this to continue to be available. Want to join the mandala of Nine Ways supporters? Follow this link https://ravencypresswood.com/donate/
Don’t want to miss a post? Scroll to the bottom and click “Follow this blog.”
On February 6, 2025 in Kathmandu, Nepal within the new meditation temple at Palden Triten Norbutsé Monastery, the Yungdrung Bön community will gather and rejoice in the 100th birthday of His Eminence Yongdzin Lopön Tenzin Namdak Rinpoche. Once His Eminence has entered the mediation hall and taken his seat upon the grand throne, many mandala offerings of glorious things will be offered and prayers for his long life will be chanted.
“Supplication to the Lord of Refuge, Menri Yongdzin Lopön Tenzin Namdak Rinpoche
How marvelous! Teacher of the three trainings and protector of migrating beings, you are an emanation of the omniscient Nyi Wang who perfects enlightened intention with dynamic energy. Having the total perfection of the abiding nature of sutra and trantra, you hold and protect the teachings through your completely pure enlightened activities. To Yongdzin Mawé Wangpo I supplicate!
é ma ho, lap sum ten pé dak nyi dro wé gön, kün khyen nyi wang nam röl gong tsal dzok, do dé ngak kyi né luk dzok pa ché, ten pa dzin kyong trin lé nam par dak, yong dzin ma wé wang por söl wa dep”
Written by the supreme Lord of Refuge, the 33rd Menri Trizen Rinpoche on the 8th lunar day of the 3rd lunar month.
A Bön Song for Welcoming One Hundred Years
You are a Shen whose speech is the great essence of the hundred thousand treasuries of sutra and tantra. Great protector of the teachings of the 84,000 Doors of Bön, during this present time you have greater kindness than a thousand enlightened ones. We rejoice that you have reached the age of one hundred!
The expressions of your realization and your hundreds of acts are solid pillars of the three trainings. Your utterly fulfilling knowledge of the three aspects turns the thousand-spoked wheel of Bön. Unequaled holder of the golden throne, because of a multitude of requests, You subsequently composed thirteen volumes of your collected works.
Embodiment of Drenpa, Master Subduer during the 500 years of decline, you have held, protected, and increased the essence of the Bön teachings during the one hundred years of your long life. Having the completely pure three vows of the hundred-petaled, saffron robe, may your lotus feet remain stable for hundreds of eons!
(Thus, this great celebration marks the 100th anniversary of the birth of the principal teacher of the Leader of Menri, the divine Lord of Refuge, Lopön Mawé Wangpo Tenzin Nadak, the supremely glorious master. As the fortunate Bön community of former students of The Bön Children’s Welfare Center of Topgyal Sarpa at Pal Shenten Menri Ling and others who are continually protected by your wisdom and kindness, offer these auspicious wishes. Mutsuk Marro!)
Newly finished statue of His Eminence Menri Yongdzin Lopön Tenzin Namdak Rinpoche
Offerings to the Lama
How Marvelous!
Within a completely pure and unchanging miraculous realm is the spiritual master, the essence of the Enlightened Ones of the three times. In order for the migrating beings of the six destinies to cross the ocean of cyclic existence, please remain seated upon the jeweled throne, upon faultless cushions of a radiant lotus, sun, and moon within the unsurpassed palace of the immeasurable three places! AH OM HUNG CHI PAR RAYNA TA TSEN RA YO DZA
Prostrations
How marvelous! To the lama who is the embodiment of all of the Victors and spiritual masters, principally by Bön practitioners, but including all sentient beings who are as limitless as the sky; we offer prostrations with our body, prostrating with our arms, legs, and head! We prostrate with our speech, chanting with a joyous and inspired melody! We prostrate with our mind, prostrating with single-pointed motivation and devotion! May the negative actions and defilements of our three doors become purified! AH OM HUNG CHI PAR RAYNA KO PUNG AKSHO TRI TSE GU DÜN HRUN
Admission of Wrongdoing and Purification
In the presence of my principal lama who is chief among the supreme objects of refuge, I admit my actions of wrongdoing and non-virtue that I have committed from the beginning until this very day. I admit corrupting the three vows and defiling the promises that I’ve made. I admit my pretension even though I do not understand the nature of mind. Please bestow complete purification and the supreme attainment! AH OM HUNG CHI PAR RAYNA KO PUNG AKSHO TRI TSE U DUK SHA YA NI SOHA
Mandala Offering
How marvelous! To the great, unmatched lama possessing characteristics, I present unequaled external, internal, and secret offerings. Externally, I offer a variety of nice things of the environment and its inhabitants. Furthermore, I offer my own body and its vitality as an ornament. I present these offerings with non-attachment.
Internally, I offer the arising of my mental and physical aggregates. I offer my accumulated realization that whatever arises as subject and object is illusory. Furthermore, I present these offerings within the vast space of self-liberation.
Secretly, I offer the natural radiance of my unborn mind, which is unceasing and understands whatever arises as enlightened manifestation and wisdom. Furthermore, I present these offerings within a completely vast and all-pervasive space. AH OM HUNG CHI PAR RAYNA ZUR NAM DÉ SHO HA RA TIM TIM YÉ SOHA
The Five Offerings
How Marvelous! Free from extremes and unchanging is the container of the mind. Free from elaborations, I establish the wick of great self-liberation. I fill the lamp of authentic, completely pervasive great bliss. To the One who has characteristics, I present this butter lamp to look upon with the eye.
This unmoving and naturally clear incense burner is filled with the non-grasping, radiantly clear light of pure incense. The fresh and continuous smoke permeates everywhere. I present this incense to the Protector of beings.
This unfabricated and self-clear water offering bowl is filled with unobstructed, playful self-arising offering water. Having added various ornaments of non-attachment such as nectar and medicine, I present this offering water for the enjoyment of the Dimension of great kindness.
The primordial Buddha of the conch shell of the mind is filled with manifested experience and realization like an utpal flower. Radiating the wonderful light of spontaneously benefitting others, I present this flower of enlightened activity to the Heart of great kindness. AH OM HUNG NÉ TING SHIM PÖ DANG RA BONG NGÉ NÉ RA ZUR NAM DÉ SHO HA RA TIM TIM SOHA
Praise of the Enlightened State
How marvelous! At the crown of my head, the changeless palace of great bliss, abides the state of Künzang, completely equipoised and free from extremes. I pray to the dimension of the Bön lamas, please hold the migrating beings of the six realms in your compassion and loosen the mind-stream!
At the neck, the space of the palace of Ogmin, are the peaceful and wrathful deities who have the major and minor characteristics. I pray to the dimension of lamas of the Dzok ku, please hold the migrating beings of the six destinies in your compassion and loosen our mind-stream!
At the center of the heart, is the realm of the manifested subduer of migrating beings, the One who teaches whatever is needed and performs a variety of enlightened activity. I pray to the dimension of manifested Lamas, please hold the migrating beings of the six destinies in your compassion and loosen our mind-stream!
To the collective of all the victorious Lamas who has the endowments of leisure and fortune, who teaches the entire collection of scripture with completely pure speech, who has the extensive wisdom of knowledge and kindness, and a mind free from elaboration, who protects migrating beings like their own children with their exalted qualities that come forth, who has spontaneous enlightened activity as limitless as the sky; I pray to the unrivalled Lama, please hold the migrating beings of the six destinies in your compassion and loosen our mind-stream!
I pray to the One who is unrivaled and who has perfected the Three Bodies, please hold the migrating beings of the six destinies in your compassion and loosen our mind-stream! I pray to the One whose speech is the ornament of the world, please hold the migrating beings of the six destinies in your compassion and loosen our mind-stream! I pray to the One who blazes like the incomparable udum flower, please hold the migrating beings of the six destinies in your compassion and loosen our mind-stream! I pray to the One who is free of defilements and has the two kinds of knowledge, please hold the migrating beings of the six destinies in your compassion and loosen our mind-stream!
Receiving the Accomplishments
You, my Lama, who has brought cyclic existence and nirvana under your power, I, and your other followers, pray; please bestow benefits that are as limitless as the sky to migrating beings! Please grant our wishes to be continuously without separation from your presence! Continuously hold us with your unequalled compassion, we pray!
Aspiration Prayer
Until I obtain complete enlightenment, not born in a negative place, may I obtain a body of renunciation with the advantages of the leisures and fortunes. Having practiced the three trainings and loosened the mind stream, and having traveled the paths and the grounds, from the state of complete buddhahood, may I accomplish benefit that is equal to the vastness of the sky!
This article is made possible by generous donors who want content like this to continue to be available. Want to join the mandala of Nine Ways supporters? Follow this link https://ravencypresswood.com/donate/ Don’t want to miss a post? Scroll to the bottom and click “Follow this blog.”
His Eminence Menri Yongdzin Pönlop Yangtön Thrinley Nyima Rinpoche gives blessed water for cleansing obscurations and bestowing blessings to the school children of the Tapriza School in Dolpo, Nepal.
The 5th lunar day of the 7th month each year is a powerful day for receiving blessed water or for practicing with water for cleansing or healing. In 2024, this lunar date corresponds with September 8th. Healing from blessed water or other types of medicine taken on this day will continue to have great power for seven days.
It is a widespread belief shared among many religious traditions that particular bodies of water can bestow purification, healing, eternal youth, or special knowledge. Within the Yungdrung Bön religious tradition, there are many rituals to imbue water with the blessings and power of the enlightened ones in order to wash away negativities and provide healing and protection. This kind of water and its associated ritual cleansing is known as trü [Tibetan: khrus]. One of the most widespread is Nampar Jompa’s Healing WatersMantra practice. The enlightened deity Nampar Jompa has a wrathful appearance with a light-blue body and distinctly having serpents as ornaments on his arms, legs, waist, and hair.
“I, myself, as the deity Nampar Jompa hold in my right hand a vessel filled with elixir. In my left hand, I hold a mirror which removes all illness and injury. Having washed with this healing water, I clearly imagine that any remaining contamination is washed away because of this medicine.”
— From The Practice of the Washing Rite within Nampar Jompa’s Healing Waters Mantra
At the conclusion of the practice after the practitioner has transformed into the deity Nampar Jompa, empowered the water with mantra, and then washed with the water, the practice text concludes with a notation emphasizing the power of the practice.
“Thus, through this supplication prayer of the washing rite, having purified all traces of previous illness and negative external influences, just like the overflow of water from a crystal vessel, imagine that all negativity and illness leave from the tips of the fingers and toes, the nostrils and the secret place.
There is no place what-so-ever for the creation of even the smallest thing to arise. Not even a single atom remains that needs to be purified!”
Sigyal Drakngak Walmo, the enlightened deity who protects from contagious disease through empowered water
During the beginning time of the global pandemic of Covid 19, many Yungdrung Bön lamas advised their disciples to engage with the mantra and practice of Sigyal Drakngak who is one of the most wrathful manifestations of Sipé Gyalmo that specifically protects from infectious disease through the use of empowered water. Translation of this text, The Heartdrop of Si Gyal that is All-pervasive and Clears Away Afflictive Emotions and Illness, has been published in both English and French. Because this is a restricted text, it is available only for those who have received transmission for the practice. (If you have received transmission and would like to order a copy of the translation, email Raven Cypress Wood at the email address listed below with the name of the teacher and the year that you received transmission and you will be given the ordering information.)
“OM!
This water of nectar has the nature of wisdom and medicine.
May all negative karma, afflictive emotions and discursive thoughts of migrating beings be washed away!
May all illness, external negative forces, karmic potentialities, and contaminations be purified!
Like a deity of medicine, may you have health and happiness!”
— From The Heartdrop of Si Gyal that is All-pervasive and Clears Away Afflictive Emotions and Illness
In addition to the practices specifically using water as a method of purification, healing, and empowerment, there are many practices and mantra that can be used to transform water from an ordinary substance to one that is imbued with extraordinary qualities. For example, the great mantra of the Yungdrung Bön tradition has extraordinary power and is not considered secret. It can be recited aloud and also shared. This mantra can be recited one hundred times or more, without the interruption of ordinary speech, then the breath is blown onto clean water used for drinking or cleansing. According to the chapter within the MA TRI tantra entitled The Thirty-two Benefits of the Sufficient Recitation of the Precious Lamp:
“Anyone affected by contaminated energy, latent karmic potentialities, misfortune, or defilements, having recited this MA TRI mantra into pure, clean water, if they ritually wash for seven mornings, even karmic defilements will be purified. Removing defilements is a benefit of this precious lamp.”
— From The Thirty-two Benefits of the Recitation Practice of the Precious Lamp
The Heartdrop of Jamma is an aural transmission from Khandro Sherap Lo Pélma who is a manifestation of Sherap Jamma and a deity who is specifically practiced to develop the intellect. In The Heartdrop of Jamma, the practitioner uses the power of the mantric syllables to transform each aspect of their body into one of Jamma’s countless manifestations. This text is commonly recited by Yungdrung Bön families after the final meal of the day. This texts lists many benefits of its recitation. This includes the use of water.
“If you recite the mantra to good quality water mixed with powdered, medicinal incense containing blessed medicine and the six excellent substances, and then cleanse with that water, all illness and sickness caused by negative forces will be pacified and all defilements and contaminations will be purified.”
In addition to the above-mentioned practices, the Yungdrung Bön tradition includes the daily practice of washing with empowered water that is used each morning most commonly by those with ordination or genyen vows. However, this practice is open to anyone. One of the commonly used prayers for this practice is The Cleansing Rite Supplication. The English translation of this prayer has been made freely available to the worldwide sangha and can be downloaded from the Publications page of this website.
H.H. 34th Menri Trizin ceremonially grinding ingredients of the mendrup
Menri Monastery in Dolanji, India is currently conducting the Great Retreat of the Medicine with Swirling Rays of Light, Mendrup Ö Zer Khyilwa. (See previous article for the retreat schedule, description of the preliminary practices, and overview of the history and lineage of the great mendrup retreat: https://ravencypresswood.com/2024/04/13/the-great-retreat-of-the-medicine-with-swirling-rays-of-light/) There are many mendrup cycles within the Yungdrung Bön tradition with each relying upon a different yidam, or meditational deity. Some mendrup cycles are vast and complex and many others are much shorter and simpler. The Medicine with Swirling Rays of Light cycle is one of the most extensive and complex cycles and is according to the trowo, or wrathful deities. Although all the peaceful and wrathful deities are invoked during the mendrup ceremony, for the main practice of the Medicine with Swirling Rays of Light the primary yidam is the embodiment of Buddha Tönpa Shenrap’s Enlightened Mind, Trowo Tsochok Khagying.
Trowo Tsochok Khagying and his consort Khala Dukmo
Once the outer and inner preliminary practices and empowerments of the mendrup ritual are complete, the mandala palace surrounded by various offerings and the bags of mendrup ingredients becomes the focus of spiritual activity. From the beginning of the main ritual and until its conclusion, the main mantra for empowering the mendrup is recited continuously day and night. Within the main temple, designated monks take shifts reciting the mantra and circumambulating the mandala. Outside the main temple, everyone is encouraged to recite the mantra as much as possible and to circumambulate the temple complex. The medicinal ingredients of the mendrup ingredients alone are beneficial but they do not contain blessings. For that, it is necessary to perform the practice of the deities, make offerings and supplications, and especially to recite many hundreds of thousands of the mantra. In this way, power and blessings are conferred to the physical substances.
Mandala for the deities of absolutely complete and indestructible pacification used during the mendrup retreat
The mandala at the center of these activities supports the continual presence of the deities by being imbued with images and substances whose qualities correlate with those of the respective deities. Every element of color, shape, direction, and size has its own meaning and importance. A special vessel of mendrup ingredients is placed above the mandala in the center and in each of the cardinal and intermediate directions. These vessels in the center and the four cardinal directions contain ingredients associated with the qualities of their respective directions and are covered with silk cloths ornamented with the symbol of the respective directions. These directions of the mandala correspond with the geographical ones. The four vessels in the intermediate directions are covered in yellow.
The mandala palace surrounded by bags of mendrup ingredients connected by the zung tak cords
The center of the mandala is the seat of the principal deity Trowo Tsochok Khagying. This is the place of the Suchness Buddha Family. In this case the center is characterized by the color yellow, and associated with the element of earth. The yellow covering is ornamented with a white AH syllable which is the seed syllable of Trowo Tsochok Khagying, and a red MA syllable which is the seed syllable of his consort Khala Dukmo.
The East, which is always considered to be the front gate of the mandala, is the place of the Yungdrung Buddha Family. It is characterized by the symbol of a yungdrung and, in this case, the color white and the element of space.
The South is the place of the Jewel Buddha Family. It is characterized by the symbol of a wish-fulfilling jewel and the color blue, and is associated with the element of water.
The West is the place of the Lotus Buddha Family. It is characterized by the symbol of a pure lotus and the color red, and is associated with the element of fire.
The North is the place of the Wheel of Bön Buddha Family. It is characterized by an eight-spoked wheel of the Bön teachings and the color green, and is associated with the element of wind or air.
His Holiness the 34th Menri Trizin leads the practice of Medicine with Swirling Rays of Light with the zung tak cords reaching from the mandala to his throne
A cord is attached to each of the five main mendrup vessels in the center and cardinal directions. The color of this cord corresponds to its respective direction. These are the zung tak, or empowerment cords. They are stretched to the bags of mendrup ingredients surrounding the mandala, wound together, and then brought to the throne of the ceremony leader, in this case His Holiness 34th Menri Trizin Rinpoche. Throughout the performance of the rituals and mantra recitations, these empowerment cords are blown upon in order to carry the power and blessings to the physical substances. Similarly, having the cords connect the mandala to the bags of mendrup ingredients in the surrounding area imbues them with the power and blessings coming from the presence of the enlightened deities.
The nine vessels of mendrup ingredients after being ceremonially brought from the mandala palace
Once the requisite vessels of mendrup ingredients and offerings are placed above and surrounding the mandala, it is closed from view until the conclusion of the ritual. When necessary to interact with the immediate area of the mandala, those appointed to do so have the responsibility to abide by the tantric rules of behavior in order to not introduce any defilements or obstacles into the ritual environment. Once the rituals and mantric recitations are complete, the boundary is opened and the vessels of mendrup ingredients on the mandala and the bags surrounding it are ceremonially carried to where the ingredients are ground into a fine powder. First, the vessels from the mandala are opened and the ritual leaders ceremonially grind and mix the ingredients.
His Holiness 34th Menri Trizin Rinpoche and His Eminence Menri Pönlop Rinpoche ceremonially grind the ingredients from the central vessel of mendrup
However, the majority of ingredients are ground into a fine powder using modern methods and then distributed to the public. Major sponsors of the Great Retreat of Medicine with the Swirling Rays of Light will receive larger portions of the mendrup in appreciation for their support. Yungdrung Bön monasteries will receive a larger amount as well to dispense to their respective communities. Most of the mendrup will be stored at Menri and distributed over the coming years with the mindfulness that it must last until the next great mendrup retreat is performed which could be decades from now.
The primary mantra of the Medicine with Swirling Rays of Light is SO OM BA WA DÉ NA RA SA YA NA YU DRANG DU TSI SO THA.* This mantra is not like an ordinary sentence that can be translated into a conceptual meaning. The power of the mantra is beyond concepts. Yet, although it is not possible to be translated, specific qualities and associations can be made with each of the syllables. However, the practitioner should not restrict the power and blessings of the mantra to these limited intellectual understandings.
SO: syllable of enlightened body, enlightened speech, and enlightened mind; as well as the three enlightened bodies of the Bönku, Dzok ku, and Tülku
OM: syllable of the five wisdoms (1) the wisdom of emptiness, (2) mirror-like wisdom, (3) all-accomplishing wisdom, (4) discriminating wisdom, and (5) the wisdom of equanimity
BA WA: syllables of the high spiritual masters
DÉ NA: syllables of giving, of bestowing
RA SA YA NA: syllables of the highest and most extraordinary medicines that cure illness and pacify obstacles
YU DRANG: syllables of the Zhang Zhung language meaning du tsi
DU TSI: syllables of blessed nectar medicine that has the power and blessings to heal all illness and disturbances, and to support longevity and good fortune
SO THA *: syllable of transforming the impure body, speech, and mind of ordinary beings into enlightened body, speech, and mind. The syllables that dissolve all illness and obstacles into pure space.
When reciting, it is of the utmost importance to connect with the mantra as a request of the enlightened ones, the yidams, the khandro, and the lamas to bestow their blessings and to transform your impure body, speech, and mind into pure body, speech, and mind; and to remove all outer, inner, and secret obstacles. Reciting this mantra can transform any liquid into medicine which gives it the potency to pacify the afflictive emotions. For example, if one is drinking juice or milk the mantra can be recited and blown into the liquid. This transforms the liquid from an ordinary substance to a blessed substance.
Night-time circumambulation of the outside of Menri Monastery’s main temple
Mendrup can be taken by anyone at anytime for any condition. It is considered to be a single medicine for hundreds of illnesses. Its benefits are not restricted to human beings and can be given to animals or to the environment. The benefits of ingesting or wearing mendrup are unimaginable. It contains the blessings and power of the enlightened ones, the deities of medicine, the wisdom deities, the protectors, and the deities of wealth. It is said that even if one talks continuously for fifty years trying to explain every benefit of mendrup, the explanation would not be finished.
Having faith in the blessings and power of the mendrup gives energy, motivation, and openness to seek out and receive the medicine. Faith in the medicine has such power that even just seeing the mendrup can bring benefit and blessings. Simply by having the mendrup touch the tongue, it is possible to attain enlightenment. It is a single medicine for hundreds of ills. It has the potency to cure the three kinds of physical illnesses which arise from the imbalance of wind, bile, or phlegm. It supports longevity, personal power, vitality, and good fortune. It is like a wish-fulfilling jewel. It can bring food to the hungry and safety to those who need shelter, and so on. It opens the subtle wisdom channels within the body and blocks the movement of the winds related to the five poisons.
It can also be worn against the body for blessings and protection. Most amulets of the Yungdrung Bön tradition contain a small amount of mendrup as one of the required ingredients. If someone who is dying is given mendrup or a sachet of mendrup is placed around their neck, it will connect them with the peaceful and wrathful deities during the intermediate state after death and will ensure that they have a positive rebirth.
The mendrup ingredients are finely ground, packaged in small amounts, and then distributed for free to the public
Aside from requiring storage in a clean and respected place, there are only two restrictions associated with mendrup. First, it should never be traded or sold, but rather offered freely as a gift especially from a master to their students. Second, when ingesting the mendrup, meat should not be eaten soon afterwards. In general, it is taken each day in the early morning on an empty stomach. A small amount of the powdered substance is put into warm or cold water and allowed to dissolve slightly. Ideally, the main mantra is recited before drinking the liquid. Alternately, it can be placed directly into the mouth on the tongue and swallowed. A greater or lesser amount can be used, and it can be taken anytime day or night. However, whenever ingesting mendrup, one should be aware of receiving the unimaginable power and blessings of the enlightened deities that overcome all afflictions and suffering.
If you would like to make a donation to support this very auspicious occasion, you can do so through H.E. Menri Pönlop’s United States retreat center by following this link: http://kwling.org/ Follow the link and then click the donate button in the upper right of the page. You can make a notation that the donation is for the mendrup ceremony.
The Medical College of Sorig Bum Zhi Menri Ling grinding and processing the mendrup ingredients
General Overview of the Necessary Ingredients for Medicine with Swirling Rays of Light
All of the necessary ingredients and instructions for their proper collection are enumerated in the text of Medicine with Swirling Rays of Light, Mendrup Ö Zer Khyilwa.་ If they are counted individually, there are over 30,000 ingredients. This list is included as a mere example of the diversity of necessary ingredients. All ingredients should be of the highest quality and without faults or defilements. Sometimes, as in the case of many types of roots, a specific size and shape are necessary in order for them to be acceptable ingredients. Ingredients from sacred places such as Kongpo Bönri and Mt. Tisé are especially sought after. The collection of the ingredients needed can take many years and be quite costly.
One of the most important ingredients to be included is mendrup containing the essence of the previous ancient mendrup retreats. After that are the primary ingredients of arura, barura, and kyurara which in combination are considered to be a great panacea.
arura [Chebulic myrobalan, Terminalia Chebula]
barura [Terminalia belerica Roxb]
kyurura [Embelic Myrobalan, Emblica Officinalis]
The six excellent substances, the five grains, and the five precious things are also of primary importance. These substances are highly valued and are regularly added to torma, healing water, as well as being placed inside statues, wealth vases, chortens, and so on. The six substances are:
chu gong: It is a kind of essence of water sometimes translated as bamboo essence. There are three kinds of chu gong: (1) chu gong collected from wood or trees, (2) chu gong collected from rocks, and (3) chu gong collected from water
saffron, there are five types and the best quality should be chosen
cloves
nutmeg
green cardamom
black cardamom
The five grains: although it is common to add as many different kinds of grains as possible, it always includes:
barley
wheat
rice
beans
sesame
Precious things such as:
gold
silver
copper
metal
pearl
coral
turquoise
zi stone
crystal
white conch
There are many different kinds of plants, herbs, and trees that must be collected from many different geographical areas. These must be growing in the right place, be at the correct stage of growth, be gathered at the proper time of day, and be dried properly according to the character of the plant as well as the qualities to be enhanced. Thus, a plant that is gathered for its ability to bring warmth should be growing in the sun, gathered on a sunny day when it is warm, and be dried in the sun and heat. Sometimes the entire plant is used and other times only the flowers, leaves, stalk, buds, fruit, berries, pollen, seeds, or roots are needed. Quantities vary according to what can be acquired, the rarity of the ingredient, and the hazards in acquiring it.
Additional ingredients include the nine kinds of water which is water from:
the snow of a high mountain
a waterfall
river water
sacred lakes
ocean water
spring water
rain water
water that never freezes (There is drinkable water in the Himalayas that never freezes and is not a hot spring)
milk from a pure white cow
additional kinds of water are often added such as mineral water
There is a multitude of other ingredients. These include:
the three kinds of incense: white sandalwood, red sandalwood, valerian
white salt, black salt, and rock salt
molasses, dark brown sugar, and light brown sugar
crystallized sugar
unsalted curds
unsalted yogurt
unsalted butter from many different types of animals
milk from many different types of animals
honey
shellac resin
special cloth
a collection of various knotted threads
amber and a variety of other tree resins
sulphur
camphor
white and dark-colored grapes
calcite
many different kinds of oils
many different kinds of eggs
many different kinds of alcohol
Mendrup vessels from the mandala being uncovered
* The syllable “THA” is slightly aspirated and pronounced by placing the tongue behind the front teeth. This is different from a hard “TA” sound where the tongue is pressed against the roof of the mouth such as in the word “tower.” It is also different from the English language pronunciation of “TH” where the tongue is placed between the teeth such as in the word “thing.”
Don’t want to miss a post? Scroll to the bottom and click “Follow this blog.”
This website has always been supported by the donations of the worldwide Yungdrung Bön community. Want to join the mandala of Nine Ways supporters? Follow this link https://ravencypresswood.com/donate/ It’s easy through Paypal, Venmo and Zelle.
Nine Ways 