In the tradition of both Vietnam and Yungdrung Bön, the Lu, often translated as "Nagas" in Vietnamese, are a class of powerful, subtle beings connected with the natural world, especially water, earth, and the hidden vitality of the landscape. They are understood not as mere symbols but as real presences within a living, animate cosmos. These beings are associated with life force, fertility, and the unseen energies that sustain both the environment and the human body. In our modern western language, we would call them "dragons."

The Bon term Lu corresponds to the idea of Nagas found across many Asian traditions, including Vietnam. They are often described as serpent-like dragons who inhabit rivers, lakes, springs, and subterranean realms. They are also considered guardians of hidden treasures, which may include both material riches and spiritual teachings or energetic potency concealed within the land.

A well-known story shared in Vietnam is that of the Nāga king Mucalinda, who protected the Buddha during meditation by sheltering him from a storm. In Vietnamese temples, this imagery is often adapted into dragon forms that coil protectively around sacred spaces. Nāgas in this setting are guardians of the Dharma, protectors of temples, and keepers of hidden teachings or treasures.

Dragons are the ancestors of the Vietnamese people.

Another Vietnamese story tells of the union between the Dragon King, Lạc Long Quân, and the mountain mother Âu Cơ. Their descendants are said to be the ancestors of the Vietnamese people. This story expresses a deep relationship between water and land, with the dragon representing oceanic and river forces and the mountain mother representing the highlands. The balance between these realms reflects a broader cosmology in which human life is inseparable from the natural environment.

Within Vietnamese folk practice, Nāgas become fully integrated into the symbolism of dragons, known as Rồng. These dragons are benevolent and life-giving. They are associated with rain, rivers, and prosperity, and they play an important role in maintaining harmony between heaven, earth, and human society. Rather than being feared, they are revered as powerful allies who sustain life and ensure balance in the natural world.

Nagas and Nature

Nagas (Lu) dwell in places where water gathers or moves through the earth. Springs, wells, rivers, marshes, and underground spaces are all considered their domains. They can be found living under trees, and in lakes and rivers too. In the broader cosmology, they exist alongside other classes of beings such as the Sadag, or earth lords, and the Nyen, or mountain and sky spirits. Together, these beings form a relational web that connects humans to the living environment. The landscape is not seen as inert but as inhabited and responsive.

The relationship between humans and the Naga is understood as relational rather than fixed. When respected and honored, the Naga are said to support health, vitality, and prosperity. They can aid in maintaining harmony both within the body and in the surrounding environment. When disturbed or disrespected, however, they may respond with imbalance. This can manifest as illness, particularly conditions related to the skin or fluids, or as disturbances in the natural world.

Actions that are believed to disturb the Naga often involve harm to water and land. Polluting rivers and lakes, discarding waste in natural places, or digging into the earth without awareness are all seen as disruptive. From this perspective, ecological harm is inseparable from spiritual imbalance. The health of the environment and the well-being of human beings are deeply intertwined.  Naga are seen as local guardians of water bodies and land, influencing rivers, lakes, springs, and the immediate environment. The Naga if disturbed can cause droughts, flooding, storms, and even hurricanes. So we need to be very mindful of our actions and how they affect the environment, nature, the watersheds, and all the unseen living beings that call these ecosystems home.

Practice

To maintain harmony with the Nagas/Lu, there are many practices. 

The most profound of practices to befriend Nagas is to generate Bodhichitta and clean up the waterways.

In daily life, spending time near water with a sense of presence, offering a small gesture of gratitude, or caring for natural spaces can all be meaningful. Keeping waterways clean may be one of the most direct and sincere forms of offering. The most profound of practices to befriend Nagas is to generate Bodhichitta and clean up the waterways. Clean up the garbage around water sources. Go to the beach and pick up litter. Go to the river and pick up litter. Go to the lakes and creeks and pick up litter. Nagas are water dwellers. Look at what we have done to the water. Don't use things that will pollute the water. And do not waste water. Avoid polluting as best you can, including noise and light pollution. 

Through these small acts, the connection with the natural world can be gently restored and sustained. Picking up garbage is much more powerful for befriending the Nagas than doing rituals. Yes, the Nagas appreciate the offerings and prayers, but cleaning up their waters and land is much more appealing to them. After and in-between coastal cleanups and restoring watersheds, we can still make offerings at home to stay mindful and connected to the Nagas and cultivate gratitude for all they do for us.

For more information see the Living Earthwise series [here].

Offerings

Vietnamese spirituality is deeply connected to place, and many rivers, lakes, and coastal regions are believed to be inhabited by powerful water spirits. These beings are sometimes understood as dragon kings or Nāga-like entities who influence rainfall, flooding, and the well-being of local communities. Offerings and rituals are made to maintain harmony with these forces, especially in regions where water plays a central role in daily life.

Offerings are commonly made near water sources and may include simple substances such as milk tea, cheese, rice, grains, honey, or herbs.  We never offer meat or fish to the Lu, always vegetarian options. Milk tea is preferred over black tea. Flowers and clean water are appropriate offerings too. 

Traditionally we offer water in one large central bowl surrounded by seven small bowls of clean water.  The seven bowls are for the seven different classes of Nagas. You can create "levels" for the large bowl by placing a wine glass in the center and filling that with water overflowing into the large bowl. Like a tiered fountain. You can then spoon in a spoonful of milk and herbs to the clean water in the central larger bowl. Then you can add flower petals into the large water bowl too. Saffron and rice are good to sprinkle into the offering bowl.

As we setup our water offerings and pour the water we can do the  Blue Dzambhala mantra, as Dzambhala is the king of the Nagas: 

OM - RED NA KU BÉ RA - YAG SHA ZAMBALA  - YE SO HA

Smoke offerings (sang or incense) are also used to purify and create a sense of connection with elemental beings. Tingsha bells are also used as offerings of melodic sounds, but any bell or instrument can be used. Using a drum is appropriate too. In cases where imbalance is suspected, ritual practices may be performed to restore harmony and repair the relationship.

Earth Treasure Vase

If you have an earth treasure vase (yang bum), you can put this on the alter to make offerings as well. The Naga being water-associated elemental beings are connected with fertility, vitality, and the flow of natural abundance. Because they are understood as guardians of rivers, springs, and the hidden richness of the earth, they are also closely linked to prosperity and as a broader harmony of health, environment, and energetic balance.

Earth treasure vases function as a sacred way of relating to these forces. Filled with symbolic substances and often connected to the land, they are used to invite and stabilize abundance by honoring and harmonizing the Naga. When these beings are respected and in balance, prosperity is said to arise naturally; when disturbed, imbalance can follow. In this way, earth treasure vase practice is both an outer ritual of connection with unseen elemental forces and an inner process of restoring flow, balance, and a sense of richness within one’s own life.

In 2018, when our sangha was begiining to build a retreat center, before construction our teacher and monastics from Plum Village came and performed a consecration ceremony. The whole community attended the ceremony. Placed into the earth were five consecrated earth treasure vessels on the site that building would be built. These Earth treasure vessels were filled with prayers and precious offerings and are intended to bless and empower the earth, transmit positive energy and mind states, and bring about protection, healing and transformation to the earth and surroundings where they are placed. The sangha as a community was able to contribute to the earth treasure vessels, filling them with written aspirations and small precious Dharma and/or personally meaningful items intended to bless and bring about healing, protection, & transformation in the world. 

Below are examples of items that can be placed in the Earth Treasure Vessels. 

• Small statues of the Buddha or other Buddhist figures.

• Images of Buddhas and Bodhisattvas.

• Initiation chords and beads from a well-used mala.

• Precious & semi-precious gemstones such as crystal, turquoise, coral, lapis, pearl, jade, amethyst, ruby, etc.

• Medicinal & healing herbs (dried) – lavender, sage, rose petals.

• Earth, stones, or shells from sacred places around the world.

• Ancient seeds from trees, flowers, vegetables, fruits.

• Precious relics, powders & medicines formed into precious pills.

• Incense spices such as cardamom, clove, saffron, etc.

• Anything with life-giving properties, a healing essence, or protective qualities.

• Something small that is precious to you or symbolic of your aspirations for the construction.

When To Make Offerings

One of the most widely recognized times to make offerings is when the land or water is being disturbed. This includes digging foundations, drilling wells, altering waterways, or beginning construction. In many parts of Vietnam, there are traditional ceremonies performed before breaking ground to inform and appease local spirits. These rites acknowledge that the land is inhabited, not empty. Offerings are made to ask permission, to avoid harm, and to maintain harmony with the beings connected to that place. This aligns closely with Nāga practices across Asia, where disturbing the earth or water without respect is believed to provoke imbalance, illness, or misfortune. Burying a earth treasure vase (yang bum) before construction can be a wonderful offering to the nagas.

Another appropriate time is when there is a perceived disturbance or imbalance. This might include unusual illness, recurring obstacles, or environmental disruption such as polluted water or after a hurricane. In these cases, offerings function as a way of restoring relationship. The idea is not transactional but relational. You are repairing a broken connection with the elemental forces and their guardians.

There are also specific dates, especially tied to the lunar cycle. In many Buddhist cultures, including Vietnam, observances on new moon and full moon days are considered especially potent. These are traditional days of offering, purification, and merit-making. Making offerings to Nāgas or water spirits on these days is believed to amplify the positive effect and align the act with broader spiritual rhythms.

In addition, certain seasonal periods connected to rain and agriculture are important. At the beginning of the rainy season, offerings may be made to invite balanced rainfall. During times of drought or flooding, ceremonies may be performed to restore harmony with the water spirits. These practices reflect an intimate relationship with climate and land, where Nāgas are seen as active participants in ecological balance. Nagas sleep during the winter, so usually practice is done in the spring, summer, and fall. In Florida, hurricane season is a wonderfully appropriate time to do the practice.

Smoke Offering

A Smoke Offering to the Nagas (Lu Sang)  is an ancient Bon ceremony. According to the Yungdrung Bon tradition, we share the earth with many unseen spirits who are affected by our actions. Through this ceremony, harmony is restored and the support of the Nagas (Lu) is requested in fulfilling our goals and increasing wealth and natural resources. Nagas are associated with sources of water such as lakes, ponds, rivers and streams which are said to be inhabited by them. Because water seeps beneath the earth, Nagas also rule the regions of mountains, subterranean caverns, and the earth itself. They have dominion over Earth’s hidden treasures.

There are many kinds of Nagas: large and small, virtuous and non-virtuous, peaceful and wrathful.  Nagas,  even kindly ones, are easily angered by disturbances and pollution of the natural environment. If a Lama or Tibetan doctor divines that a patient’s disease is due, at least in part, to a Naga provocation, then one can placate the Nagas through confession and offerings. Nagas dwell beneath us and in the darkness of our subconscious. They are said to be very wise and eager both to teach and to be the guardians of great treasures. Sometimes these treasures are physical but more often they are spiritual in the form of Termas or hidden tantric texts from the past. These texts are channeled by the reincarnated tantric practitioners who originally hid them with the help of the Nagas.

Smoke offering to the Lu (Nagas)

Chu Tor: An Offering of Torma ~ A Streaming River of Nectar

I prostrate to the Lamas, the Tutelary Deities, and the Guardian Protectors.

From this streaming river of pure nectar here is a system of practice.

There are three parts: preliminary, actual practices, and concluding practices:

The pledge: Gather the ritual offering substances and generate bodhicitta for the benefit of all migrators in samsara as much as possible. In order to liberate them from all misery, we pledge to practice this offering of a completely pure offering-torma. As preparation, cultivate this intention.

Pledge: Promise with faith before the eyes of Tonpa Shenrab, the deities, and the masters (dpon gsas), to practice this six times, four times, morning and evening and so forth.

As for the best ritual substances: accumulate with faith and perseverance medicines, incense, grains, precious gems, white substances such as yogurt, sweets, flowers, fine silk, and so forth.

The middling substances are: the five medicines, the five incenses, and so forth. The inferior substances: whatever you are able to find. Understand this.

2) The section of actual practices also has three parts: 

2a) spreading out and arranging, 

2b) blessing, and 

2c) actually imbibing the offerings and dedicating.

2a) The method of arranging on the precious seat: 

As for the vessel: precious substances, wood, clay, & so forth. As for the number: seven to nine. Excellent, middling, inferior: gather whatever you can.

2b) The stages of blessing:

With the body: Take the custom of the five elements of posture.

With the speech: Recite the nine clear syllables of the Bönkü: Ā A kar sale ö a yang om du. 

With the mind: Meditate on the three aspects of samadhi: [1) suchness: the nature of mind; 2) all- appearances: compassion; 3) causal: the mudras].

Ā A KAR SA LÉ Ö A YANG OM DU

I prostrate to the compassionate Tonpa Shenrab, guardian protector, the great being, who taught the method of satisfying by means of the offering-gift.

Not recited: Beautifully lay out in an attractive and faultless manner, water of pure, clean, nectar, and these offering materials of all ritual substances. Having engaged in the doors of the three purities, meditate in stages on the three aspects of samadhi.

AH: I imagine that from that Ah: syllable melting into light in the space in front of me, emerges the deity Kunzang Shenlha Ödkar surrounded by his retinue.

Ā A KAR SA LÉ Ö A YANG OM DU

Pronouncing this Essence Mantra:

Ā A KAR SA LÉ Ö A YANG OM DU

AH: With compassion toward all sentient beings who, not realizing the Natural State which is free from extremes, wander in samsara and engage in misery:

May they be free of suffering!

May they possess happiness!

May they never be separated from happiness!

May they be freed from the afflictions of passion and hatred!

From a white A at my heart, a single white A emanates into the space in front of me.

From reciting Sale Ö A light rays emanate out striking all animate and inanimate objects.

Through that, all the outer inanimate objects become celestial palaces and all the animate beings become of the nature of gods and goddesses.

A YANG OM DU light rays gather back and are absorbed into the A.

The A becomes a single OM possessing the Five Primordial Wisdoms.

Through the OM absorbing into my heart, the five demons and the five poisons of my mental continuum are conquered and they become the Nature of the Five Bodies and the Five Primordial Wisdoms.

From the melting of the OM into light,

I become the embodiment of Shenlha Ökar, clear white with one face, two arms, and ornamented by the thirteen peaceful ornaments.

I become a single embodiment of wisdom and compassion.

Here, as the following prayer is recited, using a spoon or a branch, sprinkle the offering water out to beings high and low.

The vessel becomes faultless, attractive, pleasing, superior, and vast.

The elixir inside becomes goddesses who offer this pure offering.

The liquid is, in essence, nectar.

The sediments become inconceivable and limitless desirable objects.

The purified portion is offered to the Victors and through this they are satisfied.

The liquid restores the oath-bound guardians.

Through giving the sediments to the gods, demons, barbarians, and six classes of beings, they are all satisfied.

Now pray while inviting the small tingsha bells:

A OM HŪNG From the unmanifest realm the three syllables, that are in essence the enlightened body, speech, and mind of the Sugata Buddhas, are absorbed into the three places of my body. Through that I obtain all the power and siddhis of their enlightened body, speech, and mind.

OM Through the supreme power of the spontaneous presence of Thatness, and the power of my own innate-awareness samadhi appears a celestial mansion of the mundane apparent-universe, the masters of compassion, the Sugata Buddhas of the three times, the oath-bound defenders, the pure class of protectors, guests of karmic debts, and hosts of inferior classes of obstacles.

All the sentient beings of the six classes in the three realms, from the pure realms of the Victors of the three times down to the lowest hell of the world, whatever beings exist, become guests. Through this precious treasure of useful offering they become fulfilled.

Through this dense cloud-mass of the five desirable offerings of all variety of objects of enjoyment of the five senses, the outer inanimate objects and inner animate beings become inexhaustibly fulfilled.

Presenting these offerings of enjoyment and utility, please accept these offerings of inexhaustible adornments. Through your compassion look after sentient beings of the six classes of migrators.

The protectors having been pleased, I pray that there be auspiciousness.

May loans, karmic debts, and great karmic debts be wiped clean!

May the six classes of migrators in samsara be shaken from their depths!

May everyone obtain the highest result of enlightenment!

A OM HŪNG RAM DZA DE SHO TOR TOR TIM TIM YÉ SO HA

Reciting thus, snap your fingers.

Smoke offering to the Lu (Nagas)

A Jewel Treasury

Liberators, either divine or human, I bow at your feet. The enlightened activities of Lu Drup Nying Po. A Smoke Offering to the Nagas by a willing Shen-po. Tsampa and butter with the first preparation of tea with milk. Various wholesome grains, sweets, plants for a naga torma, and so forth. A poisonous tree is not good wood. Attend by visiting a darkened smoke offering. Sounds of musical instruments together with singing.

Listen! From where did the first smoke offerings appear?

Smoke offerings appeared in the world

Evolutionary action formed black and maroon space

From the ground variegated vegetation came into being

From that an ocean of milk came forth

From that many flowers were produced,

By showering rains of healing restorative nectar.

From the unmeasurable castle arose the five great bliss families

To Zambhala (God of Riches) the King of the Nagas, a smoke offering

To the King of the Nagas in the Supreme Holy place,

To the Naga King, Tsugna Rinchen (Crest Jewel), a smoke offering

To the multitude of Nagas, a smoke offering

To the multitude of White Naga tribes, a smoke offering

To the multitude of Blue Naga tribes, a smoke offering

To the multitude of Maroon Naga tribes, a smoke offering

To the multitude of Yellow Naga tribes, a smoke offering

To the multitude of Green Naga tribes, a smoke offering

To the multitude of Multi-colored Naga tribes, a smoke offering

To the multitude of Red Naga tribes, a smoke offering

To the multitude of Black Naga tribes, a smoke offering

To the White Royal caste of Nagas, a smoke offering

To the Yellow Merchant caste of Nagas, a smoke offering

To the Green Commoner caste of Nagas, a smoke offering

To the Black Lower caste of Nagas, a smoke offering

To the four great Kings with their entourage, a smoke offering

To the eight great Nagas with their entourage, a smoke offering

To the planets and constellations with their entourage, a smoke offering

To the wealth bestowing and horse giving, female Nagas, a smoke offering.

To the prosperity bestowing and sheep giving, female Nagas, a smoke offering

To the treasury bestowing and food giving, female Nagas, a smoke offering

To Naga gods dwelling in the right side of the mountain, a smoke offering

To Naga gods dwelling in this left side of the mountain, a smoke offering

To Naga gods dwelling in flowing water, a smoke offering

To Naga gods dwelling in solid rock mountain passes, a smoke offering

To Naga gods dwelling in moving winds, a smoke offering

To Naga gods dwelling around foundations, a smoke offering

To all mountain dwelling Naga gods, a smoke offering

To all ocean dwelling Naga gods, a smoke offering

To all land-dwelling Naga gods, a smoke offering

To all pond dwelling Naga gods, a smoke offering

Listen, to the benefits of smoke offerings to the Nagas

May diseases of humans be resolved.

May diseases of cattle be resolved.

May diseases of horses be resolved.

May diseases of sheep be resolved.

Enhance healing medicine with a smoke offering

If illness exists today, it can be healed.

If a wound exist today, it can be cured

If blindness exists today, it can be cleared

If crookedness exists today, it can be straightened

If weakness exists today, it can be cleansed

If scatteredness exists today, it can be gathered

If smoke offering, round stones change to gold

If smoke offering, withered trees branches will arise

To the 360 Nagas, a smoke offering

To the 21,000 minor Nagas, a smoke offering

To the Naga treasury of earthly goods and pleasures, a smoke offering.

To the Nagas increasing livestock, a smoke offering

To the Nagas increasing prosperity, a smoke offering

The treasury of Nagas increases human beings

The treasury of Nagas increases cattle

The treasury of Nagas increases horses

The treasury of Nagas increases sheep and calf

Keep the secret teachings of the Nagas!

The Nagas with treasures save and prolong lives

The Nagas with treasures increases moral merit

The Nagas with treasures are good fortune and influence

To the 360 treasures of Nagas, a smoke offering

Self and all beings, disseminate this text to help guard and protect!

NA GA RATNA SI TI DU

MU WER RATNA SI TI DU

[A] MÜ WER RATNA SI TI DU

MI WER RATNA SI TI DU

MANG WER RATNA SI TI DU

RANG WER RATNA SI TI DU

DRUM DRUM DU DU SAHA

Recite the Mantra Three Times

Respect the smoke offering! Thus, this Smoke Offering to the Nagas with visualization – A Jewel Treasury. By Lu Drup Nying Po, essence of wisdom, near the 80 springs of Turquoise. Bring about virtue! shu bham

Verses of Auspiciousness

E MA HO

Whatever may be the suitable auspiciousness of the pure mothers and sons,

Who are the source of all the auspiciousness of the lotus of vast expanse,

Who opens the door to primordial wisdom of the great unborn mother,

May that clarity and auspicious happiness be present right here and now!

Whatever may be the suitable auspiciousness of the five deities of the water offering,

Who are the source of all the auspiciousness of the four enlightened actions,

The spontaneous perfection of the noble families of primordial wisdom who work for the benefit of beings,

May clarity and auspicious happiness be present right here and now!

Whatever may be the suitable auspiciousness of the rituals of the doors of Bon,

Who are the source of all the auspicious pure activities,

The quintessential instructions of the certain supreme speech of the masters, who are in accordance with the gods,

May clarity and auspicious happiness be present right here and now!

Whatever may be the suitable auspiciousness of Buddha Thangma Ögyal,

Who is the source of all auspiciousness of the abundant offerings,

The heart emanation of the teacher Tönpa Shenrab, come to benefit all migrating beings.

May clarity and auspicious happiness be present right here and now!

Whatever may be the suitable auspiciousness of the glorious protectors,

Who are the source of all auspicious comfort and happiness in the world,

Those who possess a perfect life and perfect resources.

May clarity and auspicious happiness be present right here and now!

Tingsha Tashi: 1–3–5–7–9–1–4–1–4–1–1–1

Colophon: this offering torma, A Streaming River of Nectar, Tertön Khutsa Da Öd discovered this terma in Bhutan.

Tha tshan mu tsug smar ro! May everything be auspicious! May there be great blessings!

Conclusion

As we put away the water bowls we can recite the Dzambhala mantra.

OM - RED NA KU BÉ RA - YAG SHA ZAMBALA  - YE SO HA

All of the seven smaller bowls get poured into the large bowl. Then you take out the large bowl and put it outside under a tree or some place where it won't be stepped on.

Then you can conclude with the 100 syllable mantra.

SO MU YÉ  TRÖ CHUNG YÉ  LAM

TRI TRI TAR DAR

SEL WAR Ö PAK RAM SO HA

SO MU RA TA HEN WER NI DRUM HRUN

MU TRÉ  MU TRÉ  MU RA MU TRÈ

MU YÉ  MU YÉ  HA RA MU YÈ

MU TRÖ MU TRÖ WER RO MU TRÖ

MU NI GYER TO YÉ  CHAP KHAR RO

TRÖ DAL HRI HRO WER NI WER RO

SHÜ LA WER RO NA HU TA KA

SHÜ DHO SHÜ DHO DU SHÜ DHO YA

SA LÉ  SA LÉ  TRI SA LÉ  YA

SANG NGÉ  SANG NGÉ  SU SANG NGÉ  YA

MU RA TA HEN TRI TSÉ  DRUNG MU

HA HA DRUM DRUM

HO HO LAM LAM

HUNG HUNG PHET PHET

And finally a dedication of merit:

All pure virtue done through the three doors of body, speech and mind, 

I dedicate for the welfare of all sentient beings throughout the three realms of desire, form and formlessness. 

After having purified all the karmic obscurations of the three times, 

may we swiftly achieve complete Buddhahood of the three bodies.