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The Practice of the Bonpo Deity Walchen Gekhod, also known as Zhang-Zhung Meri - The Mantra Recitation for Meri
Article Index
The Practice of the Bonpo Deity Walchen Gekhod, also known as Zhang-Zhung Meri
Four Classes of Bönpo Tantras
Gekhöd and Meri
Iconography of Zhang-zhung Meri
Iconography of Zhang-zhung Meri 2
The Mantra Recitation for Meri
The Texts for Zhang-zhung Meri
Outline of the Sadhana Text
The Practice of Sadhana
Notes:
All Pages

The Mantra Recitation for Meri

The bija-mantra, or seed syllable, for Gekhöd Meri is the reddish-yellow, or golden coloured syllable HRI, from which the visualization of the deity is generated after the peaceful aspect of Sangwa Düpa dissolves into light. The mantra given below revolves around this bija syllable in his heart center as a mantramala, or rosary of mantras (sngags-phreng). The recitation of the mantra is indicated in the text as being the daily practice for accumulating the proper enumerations of the mantra recitation for Meri practice. This mantra is not in Sanskrit, but in the Zhang-zhung language, and is as follows in pronunciation:

LIG-MIN TSAR GYI HOR CHA RAM

KHYIM DUR PHOG-SE PUNG-SE RAM

GE-KHÖD PONG-SE RAM

U-RAM KU-RAM YE-RAM HRI RAM RAM!

And in terms of the transliteration, it reads as follows:

Lig-min tshar gyi hor cha ram/

Khyim ‘dur phogs-se spungs-se ram/

Ge-khod spongs-se ram/

U-ram ku-ram ye-ram hri ram ram! //

The last line contains the root mantra of Gekhöd-Meri, where the syllable HRI is his bija-mantra and RAM is the mantra of the element fire. U-RAM represents the Wisdom Aspect of Meri (ye-shes kyi me-ri), this signifying the Dharma¬kaya which is Atimuwer. The power of this mantra consumes in flames the poisonous passion of confusion. KU-RAM represents the Magical Apparition Aspect of Meri (rdzu-'phrul gyi me-ri), this signifying his Sambhogakaya which is Kuji Mangke. This mantric power consumes  in  flames  the  poisonous  passion  of  greed. YE-RAM  represents  the Compassion  Aspect of  Meri  (thugs-rje'i  me-ri), this signifying his Nirmanakaya  which is Walchen Gekhöd himself. By this mantric power the  poisonous  passion of anger is consumed in  flames. These  three  aspects  of  Meri  are also known as the Me-ri rnam gsum, “the three aspects of  Meri,” and their power destroys the three principal poisons, or negative emotions, or kleshas, that  afflict and defile the mind of  the individual practitioner, namely, confusion, desire, and anger         Although the liturgy for the intermediate length sadhana does not provide the meaning of  the  full form of the mantra, this is found in another  text  entitled Ge-khod sngags sgrub, "the Mantra Sadhana of Gekhod". [12]  Here the Zhang-zhung terms are translated into Tibetan, and in turn, we can render them into English below, as follows:

LIG-MIN  -in the past, present, and future times,

TSHAR GYI  -all of them (that is, the kleshas, or negative defiling emotions, or passions),

HOR CHA RAM  -are burnt up by the light rays of  his Body, Speech, Mind,

KHYIM ' DUR  -thereby the three worlds,

PHOGS-SE  -become purified of all suffering,

SPUNGS-SE (RAM)  -and by his power and blessings,

GE-KHOD  -all demons (bdud) are subdued.

SPONGS-SE  (RAM)  -They are purified (and burnt up) by his power and blessings,

U-RAM  -by way of  the Wisdom Meri aspect, the Dharmakaya,

KU-RAM  -the Apparitional Meri aspect, the Sambhogakaya,

YE-RAM  -and the Compassion Meri aspect, the Nirmanakaya,

HRI RAM RAM  -(bija-mantras for Meri).

As said, the seed-syllable RAM represents the fire element and its powers and qualities, including purification.

According to the instructions describing the visualzation practice texts (mngon-rtogs) found elsewhere, the bija-mantra, or seed syllable, for his peaceful aspect Atimuwer is the white letter A and for Kuji Mangke it is the greenish-blue syllable OM. For the two consorts of Meri, the bija-mantras are MUM for the red Drol-yum Ödlayma and SRUM for the yellow Jyor-yum  Nelay Sidpai Gyalmo. The bija-mantras for the Ten Wrathful Deities in sexual union forming his retinue in the ten directions are HRI for the males and RAM for the females. Each of these ten couples has two attendents, male on their right side and female on their left side. The bija-mantra for the ten male Summoners is DZA and the that for the ten female Slayers is RAM. The bija-mantra for the Four Great Champion Gate-keepers is BHYO (pronounced jhyo).

Lineage for the Practice of Meri

As said, the lineage for the practice of Zhang-zhung Meri is practically identical with that of the Zhang-zhung Nyän-gyud, beginning with the Primordial Buddha:

1. The Primordial Teacher, the Dharmakaya Ye-nyid Tönpa Kuntu Zangpo

(ye-nyid ston-pa kun tu bzang-po),

2. The Teacher who is Compassion, the Sambhogakaya aspect Shenlha Ödkar

(thugs-rje’i ston-pa gshen-lha ‘od-dkar),

3. The Teacher who is an Emanation, the Nirmanakaya aspect Shenrab Miwoche

(sprul-pa’i ston-pa gshen-rab mi-wo-che),

4. Atimuwer (a-ti-mu-wer),

5. Kuji Mangke (ku-byi mang-ke),

6. Walchen Gekhöd (dbal-chen ge-khod), and

7. Sangwa Düpa (gsang-ba ‘dus-pa).

And then it passed through the line of Twenty-Four Masters, divine and human, who are known as august persons (gang-zag nyer-bzhi), eventually coming down to Tapihritsa and Gyerpung Nangzher Lödpo in the 8th century CE..