Blog Archives

Lama Think of Me!

His Eminence Menri Ponlop Yangton Trinley Nyima Rinpoche. Photo credit: Unknown


With the devotion of my body, speech and mind, I pray to the essence of the three Enlightened Bodies, the kind root lama.

Please bestow upon me right now the realization of my own enlightened mind and the meaning of the view, realization and behavior.

May I recognize my natural mind, without modification and free of extremes.

May I recognize the brilliantly clear power of the wisdom of self-awareness.

May the many kinds of unceasing mental perceptions arise as self-appearances.

May I recognize my own enlightened mind, I pray.

Bless me that I may see my true face!

Bless me that self-awareness will arise for me!

Bless me to recognize my own true nature!

Bless me to see my own enlightened mind!

Lama, think of me!  Lama, think of me! Lama, think of me! 

Hold me, and all other sentient beings, in your compassion, I pray! 

Protect us with your compassion, I pray! 

Lead us with your compassion, I pray!

A Powa Prayer written by Lord Shardza Tashi Gyaltsen and included in his Kalong Gyatso, An Ocean of Instructions. Translation by Raven Cypress Wood ©2015 All Rights Reserved.

Protection for Travelers

When traveling, one can specifically include the Goddess of Travel, Chammo Lamlha, in the morning smoke offering, and also offer her torma in the evening, while asking for her protection. Although there are longer invocations of her and her retinue, this is a concise invocation that was written by His Holiness 23rd Menri Trizen Nyima Tenzin Rinpoche when he saw her in a vision at the age of thirteen.

SO!  Within a mandala of luminous and beautiful jewels,

Seated upon a golden hornet,

Is the majestic and youthful goddess,

Chammo Lam Lha, together with her retinue.

Come here now and keep your protection vow!

Please accept these offerings of smoke and torma.

Act as my companion.

Expel the causes for harm and obstacles.

Please act to accomplish this entrusted activity!

Translation Raven Cypress Wood ©2015 All Rights Reserved. No publication permitted.


Pacifying Suffering and Misery

The DU TRI SU essence mantra blessing the environment. Photo credit: Unknown

“This heart mantra pacifies suffering and misery. Having overturned the depths of the lower realms of cyclic existence, may all beings be liberated into the space of absolute reality!”

From Praise of the DU TRI SU Mantra

Translation: Raven Cypress Wood

Event Announcement: Empowerment of Drenpa Namkha November 6th-10th

The Long Life yidam, Drenpa Namkha and Khandro Oden Barma.

On November 9th in Washington Depot, Connecticut, His Eminence 7th Kündrol Namkha Trinley Wangyal Rinpoche will bestow the long-life empowerment of Drenpa Namkha. From November 6th – 8th, the public is invited to view the ritual creation of The Accomplishment of Longevity of Drenpa Namkha sand mandala by a small group of monks from Menri Monastery. This mandala will be an external support for the sacred presence of Drenpa Namkha and Öden Barma during the empowerment. On November 10th, the empowerment ritual will conclude with the ceremonial dissolution of the sand mandala and the traditional sacred Dance of Victory of the religious protector, Sipé Gyalmo, the Queen of Existence.

A long-life empowerment, when joined together with the faith of the participants, is a method to repair and restore the lifespan, vitality, health, and prosperity. Because the long-life ritual involves the restoration and balance of each of the five elements that constitute our body, energy, and mind, it therefore also restores and strengthens the soul. Receiving this kind of blessing also removes external obstacles such as danger and accidents, internal obstacles such as illness, and secret obstacles such as confusion and unhealthy thought patterns. By receiving the empowerment, the mandala of the deity is  ‘opened’ to the practitioner. Because of that, they can now receive blessings and develop the enlightened qualities of the deity through formal practice of the deity, recitation of the specific mantra of the deity, or by making offerings and supplications to the deity.

Yungdrung Bon monks creating a sand mandala. Photo credit: Unknown

Drenpa Namkha was a realized Dzogchen practitioner who also exhibited great power and skill due to his mastery of tantra. In this ritual, he is practiced as a yidam for his quality of gaining mastery over his lifespan. (See previous post:  )Within the Yungdrung Bön religious tradition, the 10th lunar day of each month is designated as a time to perform practice and make offerings to Drenpa Namkha and his two sons: Tséwang Rikdzin and Pema Tongdrol. According to Tibetan astrology, the ages of 1, 9, 13, 25, 37, 49, 61, 73 and 81 are considered obstacles years, and therefore, an ideal time to receive long-life empowerments.

A monk dressed as Red Sipe Gyalmo in preparation for her dance. Photo credit: Unknown

Creating a mandala for an empowerment is necessary in order to have a proper support for the deity and their retinue during the ritual. It is a kind of sacred architecture with dimensions and details described in the sacred texts. Although enlightened beings are beyond form, because of their compassion, they manifest in form with specific aspects so that we can more easily connect with them. According to the scriptures, all mandalas are to be made of sand. However, because this is not always possible, using painted images of mandalas became a substitute. During the ritual, the lama visualizes the mandala arising from the five elements as an immeasurable palace. In this way, every mandala has three dimensions: 1) the actual mandala realm, 2) the visualized mandala realm, and 3) the symbolic mandala realm represented by sand or paint. At the conclusion of the ritual, the mandala is dissolved and the sand is returned to the environment, often placed in a river, in order to bless it with the energy and power accumulated during the ritual.

For more information about this event, or to register, go to the link below:

The Ninth Way: The Unsurpassed Way

The Tibetan syllable AH surrounded by the five lights in a field of dark blue is often used as a meditative support in dzogchen training.

Among the Nine Ways of Bön, The Ninth Way is the highest. It is the practice of dzogchen, the great perfection. Here, everything is spontaneously perfected and there is no activity to be performed. The view is unbounded and beyond subject and object. Because everything is spontaneously perfected and complete, it is beyond needing the effort of a generating stage and perfection stage. It is beyond the extremes of existence and nonexistence, and without beginning or end. Although it is ineffable, the enlightened Lord Tönpa Shenrap has given guidance using words for those disciples who need instruction. Therefore, this Way is often classified and explained in three parts: the foundation, the path, and the result, or the view, the meditation, and the behavior.

According to the Lord Tönpa Shenrap Miwoche:

“If it is divided into each separate aspect, it has 84,000 elaborations. Condensed inward, it is one essence, a single tiklé.”


“It cannot be lost. It is not created from a cause, nor is it destroyed by circumstance.”

Although the dzogchen view is the highest and is beyond the dualistic concepts of good and bad, the dzogchen practitioner is not beyond these concepts until they have completely realized the fruit of the teachings, which is buddhahood. Therefore, even if a disciple has a vast and high view, Lord Tönpa Shenrap advises that they maintain behavior according to the path of the two accumulations of virtue and wisdom.  Although dzogchen is about knowing and being aware rather than performing any particular behavior or ritual, there are specifics practices that are prescribed  to be applied to whatever cause or condition is blocking or interrupting awareness. Central to the practice of dzogchen is the development of the mind of enlightenment, doubtless refuge, and indestructible devotion to one’s root lama who points out the true nature of the disciples mind and gives them advice along the path.

Raven Cypress Wood© 2018



The Fierce, Secret Tamer of Demons

Walchen Gekho with his consort, Queen of the Drala

On the 23rd day of the Eighth Tibetan month, Western calendar date October 2nd 2018, Tashi Menri Monastery in Dolanji, India will begin an intensive seven-day retreat for the yidam Gekhö. Specifically, they will perform the practice from the text compiled by His Holiness 1st Menri Trizen Nyammé Sherap Gyaltsen Rinpoche, “Gekhö Sangwa Drakchen, The Fierce, Secret Gekhö.” This retreat will conclude on the 29th lunar day, October 8th 2018.

The tantric cycle of Gekhö contains 360 deities, and within the cycle of the Father Tantras he is the manifestation of enlightened quality within the Five Supreme Embodiments. (See previous post:

He was the deity of the ancient land of Zhang Zhung and his tantric practice was widespread throughout the realm. It is said that he originally descended upon the sacred mountain of Gang Tisé (aka Mount Kailash), and he and his retinue dwell there. However, even though there is a close association with an earthly abode, he is not a worldly guardian. Rather, he is the embodiment of enlightened energy that manifests as a meditational deity and enlightened protector for the practitioners of Yungdrung Bön. The epithet “Gekhö” in the Zhang Zhung language means “demon tamer.”

“In order to lead those who have not gained realization, Walchen Gekhö possesses the Five Bodies and the Five Primordial Wisdoms. Through the truth of pacification, and through these forceful, wrathful means, those who are untamed will be tamed.” ~From the Essence Practice of the Fierce Champion, Zhang Zhung Meri

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

Translation and copyright Raven Cypress Wood ©2018 All Rights Reserved

The Shining Light of Kailash

Chogyal Namkha’i Norbu Rinpoche. Photo credit: Unknown

On the  17th day of the 8th Tibetan Month, Western date September 27,  2018, the esteemed dzogchen master and scholar, Chogyal Namkha’i Norbu Rinpoche passed away. Although he was a Nyingma lineage holder, he had close ties with many Yungdrung Bön lamas. Through his years of research, he often verified the validity of Bönpo religious and historical accounts. In 1983, he and a group of his students traveled to Dolanji, India and received teachings and transmissions of the Zhang Zhung Nyen Gyü from His Eminence Yongdzin Tenzin Namdak Rinpoche. In 1988, having been invited by Namkha’i Norbu Rinpoche to his Merigar Retreat Center in Italy, Geshe Tenzin Wangyal Rinpoche taught his first dzogchen retreat to Westerners.

Namkha’i Norbu Rinpoche and his students with HE Yongdzin Tenzin Namdak Rinpoche and Geshe Tenzin Wangyal in Dolanji, India. 1983. Photo credit: Unknown

Namkha’i Norbu Rinpoche was a prolific writer and authored many books, including the well known “The Crystal and the Way of Light,” and “The Cycle of Day and Night.” He also wrote a three volume study of Zhang Zhung and Tibetan history which has been eloquently translated and edited by Donatella Rossi entitled, “The Light of Kailash, A History of Zhang Zhung and Tibet.”

Chogyal Namkhai Norbu Rinpoche with HE Yongdzin Tenzin Namdak Rinpoche in 2016. Photo credit: Unknown

When a realized lama passes, it is appropriate to fervently practice guru yoga, imagining the master merged with all masters and enlightened beings, to perform aspiration prayers, to perform acts of virtue, and to sponsor the performance of tsog offerings by the monastic community. For students, it is especially important to purify and renew commitments they have made with the master, and to zealously apply the master’s spiritual guidance until achieving realization for themselves and others.

Raven Cypress Wood ©2018

One Hundred Years of Learning

Nangzhig Monastery celebration Amdo, Tibet. Photo credit:Unknown

On September 19, 2018 in Amdo, Tibet, the Nangzhig Yungdrung Bon Dialectic School celebrated its One Hundred year anniversary. During the celebration, a framed photo of the newly enthroned His Holiness 34th Menri Trizen Rinpoche was ceremoniously brought into the temple and installed upon a high throne. The ceremony was attended by more than 4,000 monks.

Ceremony at Nangzhig Monastery. Photo credit: Unknown

Celebration at Nangzhig Monastery. Photo credit: Unknown

A Mandala of Offerings

His Eminence Menri Ponlop Yangton Trinley Nyima Rinpoche being offered the mandala in Kham, Tibet. Photo credit: Unknown.


Grand Enthronement of His Holiness 34th Menri Trizen

HH 34th Menri Trizen Dawa Dargye Rinpoche with Dr. Lobsang Sangye. Photo credit: Unknown

The grand enthronement ceremony of His Holiness 34th Menri Trizen Dawa Dargye Rinpoche was attended by the president of the Central Tibetan Administration, Dr. Lobsang Sangay. During the event, Dr. Sangay gave a speech and also presented the 34th Menri Trizen Rinpoche with a mandala offering.

A Thousand Prostrations to our Spiritual Father!

His Holiness 34th golden throne holder of Tashi Menri Monastery, Dawa Dargye Rinpoche, leader of the Yungdrung Bon religious tradition. Photo credit: Unknown

On September 6th 2018 at Tashi Menri Monastery in Dolanji, India, Dawa Dargye Rinpoche will be formally enthroned as Holder of the Golden Throne, the 34th Menri Trizen, Spiritual Leader of the Yungdrung Bön religious tradition and its disciples.


In a place where even the name of precious Bön could not be heard, teachings and realizations blossomed in the garden of lotuses of the spiritual leader, following the enlightened activities of the previously manifested Sun.

May these prayers go to the leader who is the manifestation of the perfect Moon.”

This prayer for HH 34th Menri Trizen was requested by HE Menri Ponlop Yangton Trinley Nyima Rinpoche and written by HE Yongdzin Tenzin Namdak Rinpoche March 25, 2018.

This translation of the first of two stanzas is offered by Gyalshen Institute.

Sacred Sign: Anniversary of the Parinirvana of HH 33rd Menri Trizen Rinpoche

Rainbow at Tokden Monastery upon the passing into nirvana of HH 33rd Menri Trizen Rinpoche

On the 24th day of the 7th lunar month in the Western year 2017, His Holiness 33rd Menri Trizen Lungtok Tenpé Nyima Rnpoche displayed his realization by passing into nirvana from his physical body. Tashi Menri Monastery, the seat of the leader of the Yungdrung Bön religious tradition, as well as multiple other monasteries and meditation centers, will commemorate this one year anniversary on the 23rd and 24th days of the 7th lunar month, Western dates September 3rd and 4th 2018.

Golden statue of HH 33rd Menri Trizen Rinpoche in his home village.

Supplication Prayer

The omniscient wisdom of the Buddhas and Bodhisattvas of the ten directions is condensed into a single essence in you, Highest One.

You carry out the enlightened activity of spreading the vast and profound teachings of Tönpa Shenrap. To you, Lungtok Tenpé Nyima, I pray.

Rab jam chok chu gyal wa se che kyi

khyen tsé yé shé ngo wo chik dü pa

zab gye shén ten pél wé trin lé chen

Luntok Tenpé Nyimar sol wa dep

Silver statue of His Holiness 33rd Menri Trizen Rinpoche. Photo credit: Unknown.


The Holy Presence of the Lama

His Eminence Menri Ponlop Yangton Trinley Nyima Rinpoche being welcomed at Gangru Dargye Monastery in Kham, Tibet. Photo credit: Unknown.

Ritual for Communal Harmony and Prosperity

Murig Geshe Nyima Kunchap Rinpoche leads a Sherap Jamma ritual for the Yungdrung Bon community in the Dolpo capital of Dunai, Nepal. Photo credit: Unknown.

A Rich Tradition: Barlé Gonpa

Murig Geshe Nyima Kunchap bestowing an empowerment of longevity at Barle Gompa 2018. Photo credit: Unknown.

A twenty minute walk from the village of Barlé in Dolpo, Nepal is the Barlé gonpa called Yungdrung Shuk Tsal Ling. The main part of the temple located next to the lama residence is said to be over 500 years old. The surrounding area is very green in Summer and the village residents rely heavily upon agriculture. Although the village is a mix of both Bön and Buddhist families, they visit each other’s temples and sacred sites.

Left: Barle Rinpoche Right: Barle Rinpoche with Geshe Kunchap Rinpoche

The Barlé gonpa was renovated by the father of Barlé Lama Tsukphü Gyaltsen, who assisted in the work. Although most of the Barlé lamas have been ngakpas, or householder lamas, Barlé Lama Tsukphü Gyaltsen did not want to follow this lifestyle and instead received monk’s vows at the age of eighteen. He traveled to Samling and stayed there for three years. He received teachings and initiations from Yongdzin Tenzin Namdak Rinpoche as well as from Sangye Tenzin Rinpoche. Eventually, he returned to the village of Barlé and immediately began to look for a proper place for secluded meditation.

The cave hermitage of Barle Rinpoche. Photo credit: Geshe Nyima Kunchap

A thirty minutes walk from the gonpa, up a steep cliff, he found the spot that he was looking for. The nearby rock formation naturally resembled a chorten and there was a stone painting of the enlightened Lord Tönpa Shenrap nearby. Here, he began to construct Drak Gön hermitage, literally “Stone Temple Hermitage.” The first part was completed in 1962. For thirty years, from 1970-2000, he remained in retreat at the hermitage. On the 27th lunar day of the 4th month in the Western year 2000, his outward breath stopped. His body remained in the five-fold meditation posture for three full days.

Recently erected chorten overlooking Barle village. Photo credit: Geshe Nyima Kunchap.

After the passing of Barlé Rinpoche, his nephew Lama Lhakpa assumed the duties of the main lama of Barlé. He was a householder and lived in the lama residence. He unexpectedly passed away in 2015 and his son took up the duties of being the village lama.

Murig Geshe Nyima Kunchap Rinpoche with the residents of Barle at the newly erected chorten. Photo credit: Unknown

Both a relative and student of Barlé Lama Tsukphü Gyaltsen Rinpoche, Murig Geshe Nyima Kunchap Rinpoche was born in the village of Barlé. At the age of eight, he began learning the Tibetan language and thangkha painting. At the age of fourteen, he learned to make torma and practiced the ngondro, or foundational practices. Strongly wanting to become a monk, he left the village of Barlé and made his way to India where he received renunciate vows from HH 33rd Menri Trizen Rinpoche and HE Yongdzin Tenzin Namdak Rinpoche. Completing his studies in the dialectic program, he received his doctorate of Geshe in 1994. Subsequently, he worked as the Bön department chairmen at the Central Institute of Higher Tibetan Studies in Varanasi. He founded and acted as president of the Dolpo Bon Society and founded the Dolpo Bon School for girls and boys. Although he travels worldwide teaching and performing rituals of the Yungdrung Bön tradition, he regularly returns to the village of Barlé. Most recently, he personally sponsored the construction of a sacred chorten in the village. (See previous post: In these ways, he continues to preserve and expand the rich Yungdrung Bön traditions of his lineage for the benefit of the Barlé residents, and beyond.

Geshe Kunchap Rinpoche leading the consecration ritual for the newly erected chorten in Barle village. Photo credit: Unknown

The tulku of Barlé Rinpoche was recognized at an early age in the village of Barlé. He naturally showed the signs of being familiar with the life of his previous incarnation, Barlé Lama Tsukphü Gyaltsen Rinpoche.

Barle Tulku, Tsewang Rigdzin Gyaltsen. Photo credit: Unknown

Although a difficult decision for his mother, she agreed to have him go to Menri Monastery in Dolanji, India in order to receive the proper training.Geshe Nyima Kunchap has taken personal responsibility to ensure his well being and education.

Geshe Nyima Kunchap Rinpoche and Tulku Tsewang Rigdzin Gyaltsen. Photo credit: Unknown.


Complete Victory Over Negativity

Shenrap Nampar Gyalwa

At Tashi Menri Monastery in Dolanji, India, the 22nd-29th of the 6th Tibetan month (Western date August 4th-10th 2018), is the time for the practice of Shenrap Nampar Gyalwa. This is the wrathful form of the founder of the Yungdrung Bön religious tradition, the enlightened Lord Tönpa Shenrap Miwoché. In order to protect the construction of a temple, he spontaneously manifested as Nampar Gyalwa, the Completely Victorious One. See previous post:

As one of the nine foundational practices in the Yungdrung Bön tradition, practitioners will recite the mantra of Nampar Gyalwa, known as the 100-syllable mantra, 100,000 times while imagining the purification of all negativity of the three times including every action of body, speech, and mind arising from anger, greed, jealousy, pride, and ignorance.

Ancient Lineage

Menri Ponlop Rinpoche Yangton Trinley Nyima meets with the Shen lineage holder and direct descendant of Lord Tonpa Shenrap, Gyalwa Shense Rinpoche. Photo credit: Unknown.

For more information about the descendants of Lord Tönpa Shenrap and the sons of Gyalwa Shensé Rinpoche, see previous post: 

A Chorten for Barlé Village

Chorten in Barle Village Dolpo, Nepal. Photo credit: Geshe Nyima Kunchap Rinpoche.

In the village of Barlé located in Dolpo, Nepal and approximately 185 miles from Kathmandu, a new Yungdrung Bön chorten (Sanskrit: stupa) has been erected by Murig Geshe Nyima Künchap as a gift to the village residents. The chorten is located near the Barlé gompa. From July 22nd to July 28th, Geshe Künchap Rinpoche will perform the full consecration of the chorten.

Inside Barle stupa. Photo credit: Geshe Nyima Kunchap Rinpoche

Inside the chorten above the doorways, it is ornately painted with sacred Yungdrung Bön images. In the four directions, are the Four Principal Enlightened Ones: Satrik Érsang, Shenlha Ökar, Sangpo Bumtri, and Tönpa Shenrap. As is traditional, each of these enlightened ones is surrounded by two hundred fifty Buddhas for a total of one thousand Buddhas. (For more information about the Four Principle Enlightened Ones, see previous post: ) On the ceiling above are nine mandalas whose purpose is to act as an appropriate dwelling place for the related enlightened qualities. In the center is the mandala of the Sutra of the Indestructible Vast Expanse (Tib. mdo g.yung drung klong rgyas). Then, beginning in the East (middle left) and continuing counter-clockwise, are the mandalas of: The Peaceful AH that Clears (Tib: zhi ba a gsal),  Red Garuda (Tib: khyung dmar), The Stages of Walsé (Tib. dbal gsas las rim), the Great Mother Jamma (Tib: rgyal yum byams ma), Complete Space (Tib: Kun dyings), the Precious Lamp of the MA TRI (Tib: ma tri rin chen sgron ma), Shenrap Nampar Gyalwa (Tib: gshen rab rnam rgyal), and The Lamp that Purifies Obscurations and Removes the Darkness (Tib: sgrib sbyong mun sel sgron ma).

Geshe Kunchap preparing a ritual palace for the lu spirits. Photo credit: Raven Cypress Wood

Murig Geshe Nyima Künchap Rinpoche was born in the village of Barlé and spent many years as a student of his root lama, Barlé Rinpoche. In 1982, he received ordination as a monk from HH 33rd Menri Trizen and HE Yongdzin Tenzin Namdak Rinpoche. In 1994, after many years of rigorous study, he received his geshe degree from Menri Monastery. He is a master of sutra, tantra, and dzogchen. However, he is considered a ritual specialist. Of the 360 rituals given by the Enlightened Lord Tönpa Shenrap Miwoche, it is believed that only 68 remain. Geshe Künchap Rinpoche holds the transmission, empowerment, and teaching for each of these 68 rituals.

Murig Geshe Nyima Kunchap Rinpoche. Photo credit: Unknown

Raven Cypress Wood ©2018

Receiving Blessings and Protection

Various types of protection cords. Photo credit: Raven Cypress Wood

Within the Yungdrung Bön religious tradition, there is the custom of lamas giving their disciples so called “protection cords.” The Tibetan name, sung dü [Tib. bsrung mdud], literally translates as “knot of protection”. This refers to the special knot at the center of the string, or strip of material, that holds the protection.

The special knot of a Yungdrung Bon protection cord. Photo credit: Raven Cypress Wood

The string, or strip of material, can be of any of the five colors: white, green, red, blue, or yellow. It can also be of all five together. However, some practices specify the use of a particular color for the construction of a protection cord. For example, at the conclusion of the seven-day longevity retreat of Lama Tséwang Rikdzin, the text instructs the practitioner to create a sung dü using a white cord or string, and tying twenty-one of the special knots together with the recitation of the longevity mantra of Khandro Tukjé Kündrol.

Protection cord of the five colors of the elements. Photo credit: Raven Cypress Wood.

These special square knots are tied as a mantra is blown onto them, and therefore act to hold the blessing and protection of the mantra. They are created only by those who have actually accomplished the power of the mantra through extensive practice according to the scriptures. These knots should never be opened. These sung dü are most often worn around the neck, or placed in a ga’u, or special locket. The area of the body above the waist is considered higher and more respectful than the area below the waist. Therefore, keeping a blessing cord in a pocket below the waist is not ideal. Sometimes, they are worn on the wrist, but there should be mindfulness to keep the protection cord uncontaminated.

Upon receiving a protection cord, it should be worn for at least three nights. After that, it can continue to be worn, placed in a respectful and sacred place such as a shrine, or burned as a respectful method of disposal. As with any sacred object, it should be kept off the floor or other unclean places. It should never be thrown in the trash or mindlessly discarded.

Raven Cypress Wood ©2018

Cycles of the Elements and Time: The Namchu Wangden

The symbol for The Ten-fold Powerful One, the Namchu Wangden.

The Namchu Wangden, or The Ten-fold Powerful One, is a symbol of great protection within the Yungdrung Bön religious tradition. It contains the seed syllables for seven hundred and twenty deities.

According to an explanation written by the 23rd Menri Trizin Nyima Tenzin Rinpoche:

“From the tantra, The Cycle of the Elements and Time, found within the 100,000 glorious scriptures of the indestructible, great vehicle, is this ten columns and nine letters of the Namchu Wangden, which contains the seed syllables of Enlightened Mind. AH is the seed syllable for Yungdrung Yéwang Gyalpo, the earth deities, their body color is golden. YANG is the seed syllable for Kündrol Yingjuk, the wind deities, and they are green in color. RAM  is the seed syllable for Künrik Barwa, the fire deities, and they are red in color. MANG is the seed syllable for Künjom Gyalpo, the water deities, and they are blue in color. KHAM is the seed syllable for Kündü Chenpo, the iron deities, and they are white in color. DRUM is the seed syllable for the immeasurable tent of protection, and the four nyémjé ma, and they are golden in color. HUNG is the seed syllable for the queens of the four times at the inner door. At the middle door, are the four guardians. At the outer door, are four fierce ones who are dark-blue in color. OM on the right,*  is the seed syllable for the grandfather of primordial, phenomenal existence, Sangpo Bumtri and the Four Families, and they are white in color. DU on the left,* is the seed syllable for the four mothers of cause and the eight shen, and they are golden-red in color. In brief, this symbol includes the seed syllables for the seven hundred and twenty deities of the Five Families. It is said that the Namchu Wangden destroys all fear!”

*Right and left are according to the point of view of the object not the subject.

The Namchu Wangden of Yungdrung Bon being consecrated in Amdo, Tibet. Photo credit: Unknown.

Displaying this image protects from destruction by the five elements, as well as protects the life-force, health, personal power and lungta.  It gives protection from the eight classes of beings, as well as from astrologically negative events. Traditionally, this image is placed at the entrance to the home as a means of protection. In modern times, the Namchu Wangden protection amulet is commonly placed in cars as well.

Protective amulet, or sung khor, of the Namchu Wangden. Photo credit: Raven Cypress Wood

Tibetan Translation Raven Cypress Wood©2018

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