Sherab Gyaltsen

DECHEN GYALPO KUNZANG GYALWA DU

Samanta Bhadra source of all Buddhas and the great bliss

MI JE ZUNG DEN SHERAB MA WE SENG

Mawe Senge, the source of wisdom who has overcome forgetfulness

ZAM LING BON GYI TSUG GYEN NYAM MED PA

Nyamed Sherab Gyaltsen crown of the Bon tradition of the world

SHERAB GYALTSEN SHAB LA SOL WA DEP

I offer my prayer to you Sherab Gyaltsen.

བདེ་ ཆེན་ རྒྱལ་པོ་ ཀུན་ བཟང་ རྒྱལ་བ་ འདུས ་.

མི་ བརྗེད་ གཟུངས་ ལྡན་ ཤེས་རབ་ སྨྲ་ བའི་ སེང་ ་.
འཛམ་གླིང་ བོན་ གྱི་ གཙུག་ རྒྱན་ མཉམ་ མེད་ པ ་.
ཤེས་རབ་ རྒྱལ་ མཚན་ ཞབས་ ལ་ གསོལ་ བ་ འདེབས 
Essence Mantra of the Bön ku

ཨ་ཨཱོཾ་ཧཱུཾ། ཨཱ་ཨ་དཀར་སལེ་འོད་ཨ་ཡང་ཨཱོཾ་འདུ།
AH OM HUNG A AH KAR SA LÉ Ö AH YANG OM DU

This Essence Mantra of the Bön ku can be summarized as “May I recognize my own natural mind!”

AH represents the primordial Buddha, the changeless Essence, the Void. A The second short A represents the ceaseless clarity. KAR means the purification of
negative emotions, the two obscurations, and all karmas. SA-LE means beyond all limitations of words and concepts. WOD literally means light, but its
significance here means beyond conceptual obscurations and grasping mind. A represents Buddha mind, the omni-consciousness that perceives all instantly.
YANG normally represents the air element, but in this case it is associated with the wisdom prana—that which activates wisdom within oneself and removes
obscurations. OM represents the Five Buddha Families, the Five Wisdoms, and the Five Embodiments. DU essentializes everything into oneness, the tigle
nagchig, or single sphere.

Meaning

Though the meaning can be broken down syllable by syllable, one should understand that the ultimate meaning of the mantra is the essence of one’s own
mind. The particular benefit of the mantra is to remove obstacles of meditation and develop clarity of the view. It is known as the mantra of the dharmakaya
or Samantabhadra, or the mantra that develops the view. It is the essence of the actual deity Samantabhadra, so as you recite it you become more closely
identified with this deity and all of his perfected qualities. When you recite the mantra, visualize that you transform yourself into Samantabhadra, Kuzang
Gyalwa Dupa, or Shenla Odkar, who are all manifestations of pure Buddha mind. You should visualize that you are the umdze, or chant master, leading all
sentient beings in reciting this mantra, and in this way benefiting not only yourself, but all beings.

The Essence Mantra of the Dzok ku, The Great Mantra

ཨཱོཾ་མ་ཏྲི་མུ་ཡེ་སལེ་འདུ།
This essence mantra embodies the energy of Lord Tönpa Shenrap Miwoché and Sherap Chamma, the Wise Loving Mother as well as Buddha’s six
enlightened manifestation in each of the Six Realms: hell, hungry ghosts, animal, human, demi-gods, and god. 

The Essence Mantra of the Tul ku:

ཨ་དཀར་ཨ་རྨད་དུ་ཏྲི་སུ་ནག་པོ་ཞི་ཞི་མལ་མལ་སྭཧཱ།
AH KAR AH MÉ DU TRI SU NAK PO ZHI ZHI MAL MAL SO HA
The following syllables represent purification of the lower realms and protection from inner and outer negative forces.  According to the Great
Lama Drenpa Namkha, if this mantra is recited and blown to the sole of the feet of a sentient being that is dying, it is pushing the being’s conscious
towards the crown of the head and that being will not be born into the lower realms.  Also, if one experiences nightmares, reciting this mantra in
the morning will dispel the negative energy.

Du Tri Su is a powerful mantra for healing and the transformation of suffering. It strengthens our vital energy and clears obstacles in our
own life and in the lives of others.

Through the practice of Ma Tri we clear the suffering of the six realms and transform the afflictions of ignorance, anger-hatred, desire-
attachment, jealousy, envy, and pride into wisdom.

The practice of Sa Le Od is the meditation on the nature of the mind. It helps us to reconnect with this pure nature and abide in non-dual
awareness.

During these two days of teaching and practice, Tempa Lama will offer teachings, instructions on the practice of the Three Heart Mantras, and
guide us through the practice of each mantra.

Посвящение заслуг

སྒོ་ གསུམ་ དག་ པའི་ དགེ་བ་ གང་ བགྱིས་ པ ་.

ཁམས་ གསུམ་ སེམས་ཅན་ རྣམས་ ཀྱི་ དོན་ དུ་ བསྔོ ་.
དུས་ གསུམ་ བསགས་ པའི་ ལས་ སྒྲིབ་ ཀུན་ སྦྱང་ ནས ་.
སྐུ་ གསུམ་ རྫོགས་ པའི་ སངས་ རྒྱས་ མྱུར་ ཐོབ་ ཤོག

Тогда великий Учитель бон задумался и, сочтя ее слова справедливыми, предложил ей на выбор
три варианта своих действий. Если три года он, обладая одной унцией золота, будет практиковать
ритуал пу, а потом метнет особое устройство — сор, которым может быть любой предмет,
заряженный в ходе ритуальной медитации сконцентрированной энергией мага, — то весь Тибет
будет стерт с лица земли. Если же, обладая половиной унции золота, он будет три месяца
практиковать ритуал кюнг, а затем метнет сор соответствующей конструкции, то будет уничтожен
только район Ярлунга, а также царь Трисонг Дэуцэн со всей своей свитой. Можно также, имея
лишь одну десятую унции золота, ровно неделю практиковать ритуал туб, и тогда убит будет
только царь.

Ритуалы ПУ, ритуал кюнг, ритуал ТУБ

 སྐྱབས་འགྲོ།
Taking Refuge (Kyab Dro)

གཤེན་རབ་བླ་མ་སྐུ་གསུམ་འབྱུང་གནས་དཔལ།
དུས་གསུམ་བདེར་གཤེགས་འགྲོ་བ་ཡོངས་ཀྱི་མགོན།
སྐུ་གཟུགས་ཞལ་སྐྱིན་སྐུ་གདུང་གསུང་རབ་རྟེན།
ཕྱོགས་བཅུའི་གཤེན་རབ་ཐར་ལམ་སྟོན་པའི་སྒྲོན།
གནས་བཞིར་ཕྱག་འཚལ་འགྲོ་ཀུན་སྐྱབས་སུ་མཆི།  
SHEN-RAB LA-MA KU-SUM JUNG-NE PAL

DUE-SUM DER-SHEK  DRO-WA YONG-GYI GON

KU-ZUG ZHAL-KYIN KU-DUNG SUNG-RAB TEN

CHOG-CHU SHEN-RAB THAR-LAM TON-PAI DRON

NE-ZHIR CHAK-TSAL DRO-KUN KYAB-SU CHI