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Yungdrung Bön holds the view that all the beings of cyclic existence can be categorized into six types: gods, demi-gods, humans, animals, hungry ghosts, and hell beings. In this seminar, Chaphur Rinpoche will teach systematic methods for purifying all six types as taught in the text “The Profound Instruction on Naturally Purifying the Six Types of Beings.” This text gives a powerful set of practices that utilize the six khorlos/chakras of the body, visualizations, mantra recitation, and invocation of the six guides known as the Dulshen (‘dul gshen), in order to purify all the beings of cyclic existence. These practices will also purify our karmic connection to these realms. The source of this practice and its main Buddha is Tonpa Shenrab. The main mantra of DU TRI SU is, AH-KAR A-ME DU-TRI-SU NAG-PO ZHI-ZHI MAL-MAL SO HA. It is one of the three essential mantras of Bon.
At one time or another each of us suffer strong emotions that throw us off balance, cause us to act in ways that we later regret, and make us lose touch with our true nature. Centuries ago the masters of the Bön lineage developed the meditations of the Six Lokas specifically to remedy this situation, to help us live our lives in a balanced and relaxed way.
The meditations focus on the root causes of our suffering: anger, desire, greed, ignorance, jealousy, pride and laziness. Through each meditation we examine our habitual patterns so that we may recognize them, then through the enlightened energy of the Buddhas to purify and transform us so that we and all other beings might not continue to suffer in this way. The practices have a deep healing and transformative power, and are traditionally practiced at length as a preliminary to dzogchen contemplation.
A Profound Instruction For Naturally Purifying The Six Types Of Beings
Imagining the Objects of Refuge:
Imagine: My root guru, surrounded by the gurus of the lineage, sits on a seat composed of three layers: a lotus, sun-disk, and moon-disk, on the crown of my head. On my right is the principal deity, surrounded by the hosts of deities of the peaceful and wrathful [maṇḍalas]. On my left are the five classes of ḍākinīs and the three classes of field-protecting ḍākinīs. Furthermore, I am surrounded by an inconceivable number of retinues.
Refuge:
Namo. I and an inconceivable number of beings, with our three doors, respectfully go for refuge to the guru, yidams, and ḍākinīs. Objects of refuge, please consider me and do not disappear. In order to obtain complete enlightenment [for the benefit of all] sentient beings equal with space: generally, [I will] perform all virtuous activities, and, specifically, I will practice this profound instruction of naturally purifying the six types of beings.
Generating Bodhicitta:
In order to purify the karmic inclinations and mental afflictions of sentient beings who migrate under delusions in the six destinies, as well as to obtain the resultant Buddhahood, I, a Bon practitioner, generate bodhicitta, the supreme aspiration to awakening.
Supplication:
I pray to the Buddha, with the unimaginable three Enlightened Bodies.
I pray to the three – deities, nāgas, and Bon practitioners.
I pray to the ācārya guru with four aspects.
I pray to the four scholarly men of the south.
I pray to Nyachen Lishu Takring.
I pray to the eighteen great scholar-practitioners.
I pray to the ḍākinī Choza Bonmo.
I pray to the three Ka-Jarima of the teachings.
I pray to the two aspects of the Terton-guru.
I pray to the eight gurus of the later transmission.
I pray to my gracious root guru.
[Though] appearances are like a rainbow, a dream and illusion, in fact they are the bodhicitta that is free of birth and death. Nakedly realize thinking as stainless and naturally pure. In the end, may I be blessed to realize the state beyond effort.
May yogis be blessed with comfort in their bodies.
May yogis be blessed with potency in their speech.
May yogis be blessed with realizations in their mind.
The objects of refuge melt into light, and through that you, and the sources of refuge, become inseparable in the enlightened body. Rest in the emptiness that is free of thoughts of mind and its objects. [Rest in] the state of compassion that wishes others to be free from misery, and in the loving kindness which wishes others to meet with comfort.
[Rest in] that and wish that [sentient beings] not be separated from joy, and [rest] in the equanimity free of holding some close and keeping others distant. Then, in order to obtain the Buddhahood for all of those [sentient beings], meditate on the Dulwa Shendruk. [I imagine] the essence of my mind as a luminous white A in the center of my heart. [Then recite] a om hum raṃ dza sé du.
Imagine: From that, light rays radiate outward purifying the obscurations of all inanimate objects and animate-beings. Then, the [animate beings] become the deity and the [inanimate objects become] the celestial palace. [The light rays] are absorbed back [into my heart]. They purify the negativities and obscurations of my mental continuum, and then theyare absorbed into the A. That A transforms completely as I arise as an embodiment of Shenla Ökar, luminously white, with one face, two hands in the gesture of equanimity, and crossed legs. I am dressed in the manner of Brahma, and I am completely adorned with the ornaments of a peaceful deity.
From my own heart, as the embodiment of the deity Shenlha, the three syllables raṃ yaṃ maṃ emanate.
From the raṃ, a blazing fire of wisdom incinerates all the faults and degenerations of all animate beings and inanimate objects at the lowest point of existence, the pit of hell.
a kar a mé du tri su nak po zhi zhi mel mel
From yaṃ, the wind of wisdom disperses all the ashes that remain from what has been incinerated.
a kar a mé du tri su nak po zhi zhi mel mel
From maṃ, the water of wisdom washes the remains of what has been dispelled.
a kar a mé du tri su nak po zhi zhi mel mel
The outer inanimate objects become a pure realm of the [five Buddha] families. Imagine that the [pure realm] is filled with the bodies of the appropriate six Dulshen.
a kar a mé du tri su nak po zhi zhi mel mel
At the six places of my body, such as the soles of my feet and so forth, are yaṃ raṃ maṃ khaṃ bruṃ. From those come du yaṃ tri raṃ pri maṃ ni khaṃ tha bruṃ ā a shak sa lé sang ngé soha.
The emanation and collection of the syllables become the six cakras.
At the yaṃ at the soles of my feet is a four spoked wind-cakra.
At the raṃ at my secret place is a three spoked fire-cakra.
From maṃ at my navel comes a three spoked water-cakra.
From the khaṃ at my heart comes a two spoked earth-cakra.
From the bruṃ at my throat comes a three spoked jewel-cakra.
From the A at my crown comes a three spoked sky cakra.
yaṃ raṃ maṃ khaṃ bruṃ a [imagine] each of the six, clearly:
du yaṃ tri raṃ pri maṃ ni khaṃ tha bruṃ ā a shak salé sang ngé soha
The emanation and gathering of the syllables become the six Dulshen:
From yaṃ comes a reddish-blue Mucho Demdruk holding a water banner.
From raṃ comes a reddish-green Sangwa Ngangring holding a pouch of nectar.
From maṃ comes a green Milu Ngamgo holding a bejeweled-book.
From khaṃ comes a yellow Dajin Donpung holding a golden drum and bell.
From bruṃ comes a blue Chegyal Parti holding a halberd.
From A comes a white Maukha Gying holding a Piwang instrument and a book.
All have one face, two hands, sit in the equanimity posture, and possess all [32 major and 80 minor] marks of excellence. On each spoke are the six letters of purification and at the perimeter they are surrounded by the purifying recitation mantra.
a kar a mé du tri su nak po zhi zhi mel mel
du yaṃ tri raṃ pri maṃ ni khaṃ tha bruṃ ā a shak salé sang ngé soha
Imagine: From the deities and the mantra emanate light rays of wisdom. For both yourself and others, the six actions, such as slaying, as well as the six mental afflictions, such as hatred, are purified, and you all come to possess the six powers, such as loving kindness. The abodes of the six types of beings are emptied.
Having generated that, light rays emanate up, inviting the wisdom beings from the expanse, and then they are absorbed into the commitment being. The fusion of those [two] become the action beings that greatly benefit sentient beings.
a kar a mé du tri su nak po zhi zhi mel mel
du yaṃ tri raṃ pri maṃ ni khaṃ tha bruṃ ā a shak salé sang ngé soha
Hell:
E ma ho! Leading [beings] from hot and cold hells through his great loving kindness, [with] a red-blue body and holding a fire-water banner, Mucho Demdruk possesses the power of compassion. Oh, you who guide hell-beings with your Enlightened Activity until hells are empty, I respectfully pray to you with my body, speech, and mind.
May the hells be emptied, the anger in mental continuums be purified, and having purified the negative deeds of killing and cutting, as well as the limitless wrong views, may [beings] awaken in the expanse of great loving kindness.
a kar a mé du tri su nak po zhi zhi mel mel
du yang shak salé sang ngé soha
Hungry Ghosts:
E ma ho! Leading hungry and thirsty hungry-ghost-beings through his great generosity, with a greenish-red body and holding a container of nectar, Sangwa Ngangrin possesses the power of compassion. Oh, you who guide hungry ghosts with your Enlightened Activity until their abodes are empty, I respectfully pray to you with my body, speech,
and mind.
May the abodes of hungry ghosts be emptied, and may grasping desire in mental continuums be purified. Having purified the obscurations of miserliness, stinginess, hunger and thirst, may [beings] awaken in the expanse of great generosity.
a kar a mé du tri su nak po zhi zhi mel mel
tri raṃ shak salé sang ngé soha
Animal:
E ma ho! Leading confused, speechless, animals, through his great wisdom, [with] a green body, holding a fire-water banner, Milu Ngamgo possesses the power of compassion. Oh, you who guide animals with your Enlightened Activity, until their abodes are empty, Irespectfully pray to you with my body, speech, and mind.
May the abodes of animals be emptied, delusion in mental continuums be purified, and, having purified the obscurations of dumbness, stupidity, dullness, thickness, and bondage, may [beings] awaken in the expanse of great wisdom.
a kar a mé du tri su nak po zhi zhi mel mel
pri maṃ shak salé sang ngé soha
Human:
E ma ho! Leading human beings away from jealousy through his great openness, [with] a yellow body, holding a golden drum and shang, Dajin Donpung, possesses the power of compassion. Oh, you who guide humans with your Enlightened Activity until their abodes areempty, I respectfully pray to you with my body, speech, and mind.
May the abodes of humans be emptied. May jealousy in mental continuums be purified. Having cleansed the obscurations of instability, stubbornness, and criticizing others, may [beings] awaken in the expanse of openness.
a kar a mé du tri su nak po zhi zhi mel mel
ni khaṃ shak salé sang ngé soha
Demi-god:
E ma ho! Leading quarreling demi-gods through his great peace, [with] a blue body, holding a Wal-halberd, Chegyal Parti, possesses the power of compassion. Oh, you who guide demi-gods with your Enlightened Activity, until their abodes are empty, I respectfully pray to you with my body, speech, and mind.
May the abodes of demi-gods be emptied, pride in mental continuums be purified, and, having purified the obscurations of quarreling, killing, cutting, and battling, may [beings] awaken in the expanse of great peace.
a kar a mé du tri su nak po zhi zhi mel mel
tha bruṃ shak salé sang ngé soha
Gods:
E ma ho! Leading the disappointed and downcast gods through his great loving kindness, [with] a white body, holding a piwang and a book, Mau Kha, possesses the power of compassion. Oh, you who guide gods with your Enlightened Activity until their abodes are empty, I respectfully pray to you with my body, speech, and mind.
May the abodes of gods be emptied, the five poisons in mental continuums be purified, and, having purified the obscurations of disappointment, feeling downcast, laziness, and distractedness, may [beings] awaken in the expanse of five wisdoms.
a kar a mé du tri su nak po zhi zhi mel mel
ā a shak salé sang ngé soha
Bardo:
E ma ho! Possessing the four limitless [aspirations] and leading [beings] of the six [types of] mental continuums in the bardo, the six Shendruk, display emanations with whatever body-color and implements that [are required] to discipline [beings]. The six Shendruk, through the power of their compassion, perform enlightened activities to guide beings attached to emptiness and [all other] beings in the bardo. We respectfully pray to them with our body, speech, and mind: may thebardo be emptied and may mental constructs in their mental continuums be purified. May delusions regarding the natural appearances of sound, light, and rays be purified and may [beings] awaken in the expanse of the unborn enlightened body of Bon.
a kar a mé du tri su nak po zhi zhi mel mel soha
du yaṃ tri raṃ pri maṃ ni khaṃ tha bruṃ ā a shak salé sang ngé soha
Du, and so forth, the purifying syllables, melt into light, and are then absorbed into the six Shendruk. Those together with the cakras transform into syllables. The outer inanimate objects, as well as the deities and their palaces, are all sealed in the state of the inconceivable.
This completes the enlightened activity of the profound instruction of the natural purification of the six types [of beings].
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