Every year at Menri Monastery on the 22nd-29th lunar days of the 7th lunar month, there is the retreat of the Namdak Péma Long Yang, The Vast Expanse of the Completely Pure LotusDeities. In 2024, these dates correspond with September 22nd-Oct 1st. This practice clears away the suffering and misery of sentient beings and purifies all defilements and wrongdoing.
This ritual cycle is part of the Outer Mother Tantra and is traditionally practiced within the Shen tradition, the system followed by Menri Monastery. TheTantra of Vast Expanse of the Completely Pure Lotus was a terma, or hidden treasure text, rediscovered by the tertön Shenchen Luga. (For more information about Shenchen Luga, see previous article: https://ravencypresswood.com/2017/04/23/lord-of-the-teachings-shenchen-luga/ ) The 15th Menri Trizin Khenchen Yungdrung Tsultrim also wrote a practice text entitled, A Bouquet of Utpala, Practice of the Completely Pure Lotus Mother.
The principal deity of this practice is the Enlightened Mother Satrik Érsang. She is golden and has a turquoise crown ornament on her head. She sits upon a lotus seat above a throne of intertwined, energetic lions. She is adorned with the thirteen peaceful ornaments. Her right hand holds a golden vase of healing nectar and her left hand holds a clear, magical mirror.
Surrounding her in every direction and pervading all of space are the completely pure lotus deities who are her emanations and her assistants who work for the benefit of clearing away the suffering and misery of all sentient beings.
Pages of the handwritten Elegant Practice of the Completely Pure Lotus Mother and Her Spiritual Heirs
“I, and the limitless other sentient beings, pay homage and go for refuge to the multitude of enlightened ones. By offering this divine palace that is filled with precious treasure, please be seated and remain inseparable from the objects of support. Please pay heed to us!
Come here with the power of your great love and pacify the actions of the poison of anger and hatred!
Come here with your great compassion and seize the six causes for cyclic existence! From a state of compassion for the six kinds of migrating beings, bring those causes to ruin!
Come here with your great wisdom and clear away the darkness of mental dullness!
Come here with your great openness and destroy the prison of jealousy!
Come here with your great peacefulness and destroy the mountain of pride from the top!
Come here with your great generosity and pacify the raging fire of desire and need!
Come here with your great joyful diligence and remove the apathy of sentient beings within cyclic existence!
Come here with your great patience and pacify the enemy of the afflictive emotions!
Come here with your great concentration and pacify suffering due to change for sentient beings!
Come here with your great, skillful methods and loosen the tethers of misconceptions!
Come here with your great discipline and ethical behavior and tame the afflictive emotions of sentient beings that are difficult to tame!
Through your great prayers of aspiration, may I and all the limitless sentient beings obtain the unsurpassable fruit!”
Excerpt from The Victorious Enlightened Activity of the Completely Pure Lotus Mother
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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.
In the Yungdrung Bön religious tradition, there are countless mantra for various purposes such as to protect from dangers and diseases, to cure various physical ailments, to attain various kinds of magical power, to increase prosperity and extend the lifespan, and to develop positive qualities and wisdom. From all of these, there are three primary essence mantra that encapsulate the totality of the Yungdrung Bön religious teachings. These three mantra are known as the SA LÉ Ö, the MA TRI, and the DU TRI SU mantra. Of these three, the MA TRI mantra is known as “The Great Mantra” because it is the distilled essence of all 84,000 teachings of Buddha Tönpa Shenrap Miwoché. The text of the MA TRI tantric cycle is The Sufficient Recitation that is a Precious Lamp that Shakes the Depths of Cyclic Existence. It is called “The Sufficient Recitation” because this single mantra is enough for everything. When teaching thirty-two of the specific benefits of the MA TRI mantra, the Buddha began by instructing his retinue in the profundity of the mantra.
“This Precious Lamp, the extracted heart essence of all of those who have gone to bliss, is the fundamental essence of the entire collection of sacred teachings. It is the quintessential essence of all Bön. It is the ultimate of all recitations. It is the highest of all views. It is the innermost essence of all meditations. It is the fulfillment of all activities. It is the most superior of all results. It is the heart elixir of the principal teachings. It is a key to the collection of sacred teachings. It is the lamp of the collection of oral transmissions. It is the refined gold of the quintessential instructions. It opens the door of intellectual confusion. It is a lamp that clears away the darkness of ignorance.”
From Thirty-two Benefits of The Sufficient Recitation that is a Precious Lamp
Many mantra are secret and are not to be shared with the uninitiated or to be recited loud enough to be heard beyond one’s own shoulder. The MA TRI mantra is different. It can be shared, and read, and heard by anyone. In fact, in Thirty-twoBenefits of The Sufficient Recitation that is a Precious Lamp, one of the benefits specified by the Buddha involves generating compassion and then reciting the mantra aloud for all sentient beings to hear.
“As for this Sufficient Recitation that is a Precious Lamp, if the clear and pure melodic recitation of the mantra from someone who has cultivated the mind of enlightenment enters the ear of any sentient beings living on mountains, cliffs, or water, or any wild animals, birds, or any kind of human or animal; whoever hears it will attain liberation. This is the precious lamp of sufficient hearing.”
In full, the MA TRI mantra is OM MA TRI MU YÉ SA LÉ DU. Each syllable of the mantra has a unique power and potency to manifest enlightened energy and form. Although the text gives an association for each of the syllables, this is not the same as a definition or a translated meaning. Mantric syllables are beyond the limitations and restrictions of intellectual concepts and words. However, in order to support trust in disciples who may doubt that the syllables are meaningful, Buddha Tönpa Shenrap gave the following teaching.
Buddha Tönpa Shenrap and Buddha Tükjé Jamma in union according to The Precious Lamp
“OM is the seed syllable of the external space of the victorious Father. MA is the expanse of phenomenal space of the Mother’s womb. TRI is the enlightened body of Mucho Demdruk who protects from the suffering of the hot and cold hells. MU is the enlightened body of Sangwa Ngangring who removes the hunger and thirst of the destitute hungry ghosts. YÉ is the enlightened body of Tisang Rangzhi who dispels the darkness of stupidity and muteness of the animals. SA is the enlightened body of lord Drajin Pungpa་who fulfills the desires of the constantly busy and impoverished humans. LÉ is the enlightened body of Chegyal Parti ་who destroys the prison of the quarrelsome demi-gods. DU is the enlightened body of Yéshen Tsukpü who arouses diligence in the gods, the lazy ones who are destined to fall.”
The Father is Buddha Tönpa Shenrap and the Mother is Tükjé Jamma. They manifest as the union of wisdom and skillful means. The other six seed syllables are associated with the six subduing shen who are manifestations of the Buddha Tönpa Shenrap who tame the negative emotions with their associated antidote. Buddha Mucho Demdruk tames the hatred of the beings in the hot and cold hell realms with great loving kindness. Buddha Sangwa Nangring tames the greed and desire of the hungry ghosts with great generosity. Buddha Tisang Rangzhi tames the stupidity and dull mindedness of animals with great wisdom. Buddha Drajin Pungpa tames the jealousy of humans with great openness. Buddha Chegyal Parti tames the pride of the demi-gods with great peacefulness. And Buddha Yéshen Tsukpü tames the laziness of the gods with great joyful diligence.
The syllable OM according to The Precious Lamp
Each of the mantric syllables has an associated color. The five-part syllable OM consists of five colors. The remaining syllables each have a single color that corresponds to the color of the associated deity. The syllable MA is coral red. The syllable TRI is often depicted as purple. The text states that the deity’s body color is red-blue to show his mastery over fire and water. The syllable MU is red. the syllable YÉ is blue. The syllable SA is golden or yellow. The syllable LÉ is pale blue. And the syllable DU is white.
In addition to the recitation, it is beneficial to place the MA TRI mantra over doorways. In that way, whoever passes underneath receives blessing. The MA TRI amulet has the quality of liberation through touching. Thus, it is of great benefit to wear. At the time of death, this amulet is placed at the crown of the head to support realization or at least a positive rebirth. The blessed medicine of the MA TRI cycle is one of the most commonly performed and distributed to the faithful.
Two examples of the MA TRI amulet that liberates through touching
The lineage of the MA TRI tantra passed from Buddha Tönpa Shenrap to his son Tobu Bumsé who accepted responsibility for all of the teachings related to tantra. After the Buddha showed the truth of impermanence and passed into parinirvana, Mucho Demdruk was appointed his representative. He entrusted the MA TRI tantra of The Sufficient Recitation that is a Precious Lamp that Shakes the Depths of Cyclic Existence to the scholar from Tazik, Mutsa Trahé. He then divided the teachings into condensed, medium-length, and expanded versions. These he passed on to the three shen who taught among the gods, the humans, and the lu [Sanskrit: naga]. Milu Samlek was the shen who taught among the humans and while he was practicing near Mt. Tisé [MT. Kailash], he widely spread the expansive version of the MA TRI tantra. Drenpa Namkha traveled to the area to take part in a meeting of those translating the Yungdrung Bön texts into their own native languages. During that time, Mutsa Trahé presented him with the MA TRI scripture.
“Listen, Mu Shen Drenpa Namkha. Listen! This cycle of Bön is especially exalted. It is comparable to the heart inside the chest. There is nothing more profound than this Bön that purifies defilements. Great translator, this is a profound gift from me. I am entrusting it to you, fortunate shenpo. Hold this Bön in your mind. With the aspiration that it will spread until the end of time, please accept this.”
Having accepted the responsibility to hold the lineage, Drenpa Namkha transmitted the teachings to his consort Khandro Öden Barma and spread them throughout Zhang Zhung and Tibet. However, some time later there was conflict between the two countries and the Tibetan king had proclaimed his intention to destroy Yungdrung Bön. Many scriptures were taken out of the country, some were hidden as treasures in the hopes that it would be sage to bring them out in the future, and others were destroyed. As for the MA TRI tantra, Drenpa Namkha memorized the extensive version and held it in his mind. The medium-length version was hidden as a treasure in Mount Gangkar Sha Mé in the far western area of Ngari, Tibet. Then, the practice of Yungdrung Bön declined for many years.
Then, in the Metal Rat year of 1360 CE in Khyungpo, Tibet, Tülku Loden Nyingpo was born. [He is also known as Namkha Rinchen.] He would become a renowned treasure revealer who brought many of the scriptures out of hiding. Among these scriptures was The Sufficient Recitation that is a Precious Lamp that Shakes the Depths of Cyclic Existence. During an extraordinary visionary encounter, he was invited to a pure realm where he received the transmissions of the tantra from both Drenpa Namkha and Khandro Öden Barma. He recounts this encounter in great detail in the chapter entitled The Way the Empowerments, Oral Transmissions, and Quintessential Instructions were Received. Khandro Öden Barma instructs him to keep it to himself until he feels it appropriate to begin sharing the teachings. He went on to be a wandering yogi with many disciples to whom he passed on the transmission. It has continued uninterrupted to the present day.
Buddha Tisang Rangzhi who teaches wisdom to the animals
Again and again, Buddha Tönpa Shenrap reminded his disciples that this MA TRI mantra and its practice would be especially beneficial for future generations because of its simplicity. This was stressed by Drenpa Namkha during Tülku Loden Nyingpo’s visionary encounter with him.
“Son, Listen! Fortunate son of the lineage, it is greatly amazing that you have come here to this place. Now, it has become the end of time and The Age of Conflict has arisen. In the future, men and women will not have the opportunity to achieve the attainment of single-pointedness. Illness, famine, and weapons will be widespread during this age. Rulers will have no morality and the rule of law will disappear. Ministers will be senseless and have extensive vanity. Great meditators will only pretend to follow the key points. Yogis will spend time debating over grammar and logic. Those that practice the Great Vehicle will fall into the extremes of externalism or nihilism and be stuck on the path. Masters and disciples will not be in harmony and their association will only last a short time. Spiritual friends will regret their vows, will have hidden intentions, and will speak carelessly. Acts of virtue and acts of wrongdoing will become mixed up. These are the characteristics of the Age of Conflict. For that time and circumstance, this inner essence of The Precious Lamp is recommended for the benefit of migrating sentient beings.”
From The Way the Empowerment, Transmission, and Quintessential Instructions were Received
Even though there is slight variation in the various compilations of The Sufficient Recitation that is a Precious Lamp that Shakes the Depths of Cyclic Existence, in general it consists of eight primary sections. This is why it is also referred to as The Eight-branched Sutra. Additionally, there are chapters chapters added by both Drenpa Namkha and Tülku Loden Nyingpo. The list below gives an idea of the chapters within the Volume.
Teaching and Ritual that Purifies Obscurations and Clears Away the Darkness: Preliminary, Main, and Concluding Practices
Instructions Regarding the Essence of the Precious Lamp
Instructions on the View
Instructions on Meditation
Instructions on Conduct
Instructions on Result
Instructions on the Mantra, The Inner Heartdrop
The Quintessential Instructions
Continuously Engaging in Recitation and Accomplishment
Instructions on the Ritual for the Worldly Palgön
Praise of the Teacher by the Retinue
The Lamp that Illuminates Actual Realization
The Way the Empowerment, Transmission, and Quintessential Instructions were Received
Maintaining a Continual Practice
The Refined Gold of Quintessential Instructions
Thirty-two Benefits of The Precious Lamp
Death Ransom Torma that Reverses Negativity
The Mirror of Accomplishment
Pointing Out The Precious Lamp
Wisdom Powa that is like a Meteor
Drawing the Protective Amulet
Drawing the Protection and Longevity Amulet
Drawing the Amulet the Reverses Negativity
“OM MA TRI MU YÉ SA LÉ DU Listen, fortunate ones! The long flowing river of birth is the first. The thunderous waterway of old age is the second. The raging whirlpool of illness is the third. Death that has no escape is the fourth.These four are the demon rivers from which there is no escape. Noble ones who want to cross over those rivers, proclaim the melody of the MA TRI MU YÉ!
OM MA TRI MU YÉ SA LÉ DU Listen, fortunate ones! The churning ocean of cyclic existence is the first. The profoundly deep lake of suffering and misery is the second. The raging whirlpool of unhappiness is the third. Falling into the depths from which there is no escape is the fourth. These four lakes are the four prisons of suffering and misery. Noble Ones who want to be free from those prisons, proclaim the melody of the MA TRI MU YÉ!
OM MA TRI MU YÉ SA LÉ DU Listen, fortunate ones! The legions of mental dullness are the first. The strong coat of armor of pride is the second. The trained army of envy is the third. The sharp weapons of anger and hatred are the fourth. These are the four frightening enemies that come from behind. Noble Ones who want to escape from those enemies, proclaim the melody of the MA TRI MU YÉ!
OM MA TRI MU YÉ SA LÉ DU Listen, fortunate ones! Watching, teaching, and mastering mundane diversions is the first. Laziness and procrastination is the second. Exhausting the lifespan with the fire of distraction is the third. Mistakenly going astray because of illusory appearances is the fourth. These four are hindrances on the path to liberation. Noble Ones who want to be free of those hindrances, proclaim the melody of the MA TRI MU YÉ!”
Inspirational Verses Regarding the MA TRI written by Tülku Loden Nyingpo included in the forthcoming book on The Sufficient Recitation that is a Precious Lamp by Raven Cypress Wood
All translations from the Tibetan by Raven Cypress Wood
Mural of Lama Tséwang Rikdzin inside Yanggön Thongdrol Phüntsok Ling temple in Dolpo, Nepal
On the 10th lunar day of the Horse month (3rd lunar month) of the Fire Horse year of 914 BCE, the Great Lama Drenpa Namkha was born in the kingdom of Zhang Zhung. (For more information about Drenpa Namkha, see previous article: https://ravencypresswood.com/2016/05/06/practice-of-the-great-lama-drenpa-namkha/ ) On the 10th lunar day of the Monkey month (5th lunar month) in the Water Monkey year of 888 BCE in the kingdom of Zhang Zhung, his twin sons Tséwang Rikdzin and Pema Tongdrol were born. For this reason, the 10th lunar day of each month is designated for the practice of the Great Lama Drenpa Namkha and his two sons, Tséwang Rikdzin and Pema Tongdrol. For the remainder of 2024, the 10th lunar day of each month coincides with July 16th, August 14th, September 13th, October 12th, November 11th, and December 10th. On these days, it is especially auspicious to recite prayers, supplicate, and make offerings to Lama Drenpa Namkha, Tséwang Rikdzin, and/or Pema Tongdrol.
Bhutanese mural of Zhang Zhung Drenpa Namkha
The mother of the twins was the daughter of an Indian Brahmin, Khandro Öden Barma. It is said that Tséwang Rikdzin, named Yungdrung Dönsal at birth, was firstborn from the right side of her womb and had a peaceful, light-colored complexion with the mark of a yungdrung in the center of his forehead. While Pema Tongdrol was born from the left side of her womb and had a more wrathful, dark-colored complexion. As youths, Tséwang Rikdzin had a naturally peaceful disposition and his brother was more active and excitable. However, although they appeared like ordinary human beings to those with impure vision, both brothers were emanations of realized beings. Pema Tongdrol was an emanation of the yogi Takla Mébar and Tséwang Rikdzin was an emanation of Sangwa Düpa. Some years later, Öden Barma wanted to return to her birthplace in India and Drenpa Namkha wanted to stay in Zhang Zhung. Thus, due to various circumstances, the parents separated for a time. Pema Tongdrol went with his mother to India and Tséwang Rikdzin stayed with his father is Zhang Zhung.
Tséwang Rikdzin’s hagiography in four volumes was discovered as a treasure text by Sang Ngak Lingpa. It details how, like his father, Tséwang Rikdzin remembered the teachings and practices of his previous 500 lifetimes. He attracted his own disciples, traveled to many sacred places in order to teach, meditate, and subdue harmful spirits. He practiced with six different khandro who had devoted their lives to religious practice and who attained their own realization and became lineage holders of Tséwang Rikdzin’s teachings. Although he could appear in any form necessary to help sentient beings, he is described as primarily having six different manifestations corresponding to the six different mountain retreats where he practiced and performed miracles. Because he transcended cyclic existence, purified all obscurations, and perfected all positive qualities, he is practiced as a yidam deity.
Tséwang Rikdzin depiction according to the Tséwang Jarima
The Tséwang Jarima, Tséwang’s Cycle of Teachings Given at Bird Mountain, is a cycle of practices primarily focused on longevity, restoring and supporting the vital life force, and practices to pacify negative spirits endangering the health or lifespan. This cycle was established during his time practicing near Mt. Tisé (a.k.a Mt. Kailash.) At that time, a nyulé demoness and other evil-minded nyulé spirits were attacking the fertility of individuals and also cutting the lifespan of young children. Moved by compassion, Khandro Tukjé Kündrol appeared to Tséwang Rikdzin and transmitted a method for both protecting and restoring the lifespan. This practice for longevity and healing is widely practiced to this day. (For more about the longevity practice of Tséwang Rikdzin, see Indestructible )
“How wonderful! In the supreme place upon the summit of Jari, the great Tséwang Rikdzin was surrounded by a retinue of thousands of male and female rikdzin. At that time, the great mother, Tukjé Kündrol, in order to benefit sentient beings who had an exhausted or damaged lifespan, she spoke this secret long life mantra which is the source of all wish-fulfilling things.” -Extract from the Tséwang Jarima
Tséwang Rikdzin siting atop a white elephant in the longevity temple on Mt. Emei in China. Photo credit: Khedup Gyatso
The Tséwang Böd Yulma, Tséwang’s Cycle of Teachings Given in Tibet, is a tantric text whose view is closely aligned with that of dzogchen. The main body of the scripture is divided into the Ten Scrolls that provide instructions for various practices such as extracting the essence, transference of consciousness, and pointing out naked awareness. This text was found as a treasure text by the tertön Bön Zhig Yungdrung Lingpa. The volume also contains additional and complimentary practices such as Tséwang’s Precious Mala of Beneficial Aspiration Prayers. (The English translation of this prayer is available for download on the Publications page of this website.) The final act of outer religious practice performed by Shardza Tashi Gyaltsen before he entered his tent and attained the rainbow body at the time of his passing into nirvana, was to perform the feast offering of the Tséwang Böd Yulma.
The Tséwang Gya Garma, Tséwang’s Cycle of Teachings Given in India, includes works focused on fire ritual, fumigation offering, healing from various maladies, tsa lung, and practices for the khandros Tukjé Kündrol and Kalpa Zangmo, among others.
Some texts record Lama Tséwang Rikdzin’s lifespan as being 800 years, others record it as 500 years. However, there is no record of his passing away in any text. In fact, during the time of the emanation of Drenpa Namkha of Tibet who lived the 8th century, Tséwang Rikdzin actually attended his dzogchen teachings. He was then known as Ritropa, The Hermit. For this reason, it is said that he gained power over life and death in order to continue working for the vast benefit of sentient beings.
In the Tséwang Gya Garma, Tséwang Rikdzin is depicted with a body that is dark-red and with a consort. His hand objects differ according to specific practices.
Supplication Prayer to Tséwang Rikdzin
How wonderful!
Supreme son of The Great Lama, Tséwang, you are a protector of migrating beings who activated the flow of karma and met with the Yungdrung Bön. First, you trained in the study and contemplation of inner and outer Bön. Then, meditating upon the ultimate meaning, you reached the level of a rikdzin. You traveled to sacred places high and low throughout the world such as India, China, Zhang Zhung, Tazik, Orgyen, Drusha, Gilgit, Ménak, and so on. Together with the khandro, you reveled in the ordinary and supreme accomplishments. You attained power over the mind and brought the four elements under your control. You bound with oaths the male and female non-human gods and demons. You greatly increased vast benefit for migrating beings. At this current time, bestow accomplishment upon your faithful children!
“I will proclaim my speech and show my face to those with a karmic connection. Those followers in the 500 years of the dark time, listening steadfastly without distraction and supplicate! I will quickly catch you with my iron hook of compassion!”
If the time has come to keep you promise, reveal your face and bestow the profound oral instructions!
“Because of doubtlessly practicing recitation practice to me, I will certainly reveal my face.”
If the time has come to keep you promise, reveal your face and teach the profound oral instructions!
“Without miserliness, make offerings to me and I will rain down a shower of both the ordinary and the supreme attainments.”
If the time has come to keep you promise, bestow the attainments without exception!
“Without biased nonattachment, wander the mountain hermitages and I will point out the infallible path of liberation.”
If the time has come to keep you promise, show the correct and supreme path of liberation!
“Act effortlessly without hypocritical nonattachment and I will act as a special companion providing supportive circumstances.”
If the time has come to keep you promise, act as my companion and establish the supreme path of the Great Vehicle!
“By extracting the essence of earth and stones and eating that as food, I will bestow inexhaustible great, precious treasure.”
If the time has come to keep you promise, completely supply all necessities!
“Without being covered by the stain of wrongdoing, practice the path of skillful means of tsa lung and meditation and I will ignite the blissful heat of meditative stability.”
If the time has come to keep you promise, provide completely perfect supportive circumstances!
“I am deathless, with an indestructible lifespan. During the 500 years of the dark time, I will send forth a multitude of emanations.”
If the time has come to keep your promise, please come as a multitude of supreme holders of the doctrine!
All translations from the Tibetan by Raven Cypress Wood
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.”
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