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legend-collection · 2 years ago

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Yeti

The Yeti is an ape-like creature purported to inhabit the Himalayan mountain range in Asia. In western popular culture, the creature is commonly referred to as the Abominable Snowman. Many dubious articles have been offered in an attempt to prove the existence of the Yeti, including anecdotal visual sightings, disputed video recordings, photographs, and plaster casts of large footprints. Some of these are speculated or known to be hoaxes.

The Yeti is often described as being a large, bipedal ape-like creature that is covered with brown, gray, or white hair, and it is sometimes depicted as having large, sharp teeth.

This section contains Tibetan script. Without proper rendering support, you may see very small fonts, misplaced vowels or missing conjuncts instead of Tibetan characters.

The word Yeti is derived from Tibetan: གཡའ་དྲེད་, Wylie: g.ya' dred, ZYPY: Yachê, a compound of the words Tibetan: གཡའ་, Wylie: g.ya', ZYPY: ya "rocky", "rocky place" and (Tibetan: དྲེད་, Wylie: dred, ZYPY: chê) "bear". Pranavananda states that the words "ti", "te" and "teh" are derived from the spoken word 'tre' (spelled "dred"), Tibetan for bear, with the 'r' so softly pronounced as to be almost inaudible, thus making it "te" or "teh".

Tibetan lore describes three main varieties of yetis—the Nyalmo, which has black fur and is the largest and fiercest, standing around fifteen feet tall; the Chuti, which stands around eight feet tall and lives 8000 to 10000 feet above sea level; and the Rang Shim Bombo, which has reddish-brown fur and is only three to five feet tall.

Other terms used by Himalayan peoples do not translate exactly the same, but refer to legendary and indigenous wildlife:

Michê (Tibetan: མི་དྲེད་, Wylie: mi dred, ZYPY: Michê) translates as "man-bear".

Dzu-teh – 'dzu' translates as "cattle" and the full meaning translates as "cattle bear", referring to the Himalayan brown bear.

Migoi or Mi-go (Tibetan: མི་རྒོད་, Wylie: mi rgod, ZYPY: Migö/Mirgö) translates as "wild man".

Bun Manchi – Nepali for "jungle man" that is used outside Sherpa communities where yeti is the common name.

Mirka – Another name for "wild-man". Local legend holds that "anyone who sees one dies or is killed". The latter is taken from a written statement by Frank Smythe's sherpas in 1937.

Kang Admi – "Snow Man".

Xueren (Chinese: 雪人) - "Snow Man"

In Russian folklore, the Chuchuna is an entity said to dwell in Siberia. It has been described as six to seven feet tall and covered with dark hair. According to the native accounts from the nomadic Yakut and Tungus tribes, it is a well built, Neanderthal-like man wearing pelts and bearing a white patch of fur on its forearms. It is said to occasionally consume human flesh, unlike their close cousins, the Almastis. Some witnesses reported seeing a tail on the creature's corpse. It is described as being roughly six to seven feet tall. There are additional tales of large, reclusive, bipedal creatures worldwide, notably including both "Bigfoot" and the "Abominable Snowman."

The name Abominable Snowman was coined in 1921, the year Lieutenant-Colonel Charles Howard-Bury led the 1921 British Mount Everest reconnaissance expedition, which he chronicled in Mount Everest The Reconnaissance, 1921. In the book, Howard-Bury includes an account of crossing the Lhagpa La at 21,000 ft (6,400 m) where he found footprints that he believed "were probably caused by a large 'loping' grey wolf, which in the soft snow formed double tracks rather like those of a bare-footed man". He adds that his Sherpa guides "at once volunteered that the tracks must be that of 'The Wild Man of the Snows', to which they gave the name 'metoh-kangmi'". "Metoh" translates as "man-bear" and "kang-mi" translates as "snowman".

Confusion exists between Howard-Bury's recitation of the term "metoh-kangmi" and the term used in Bill Tilman's book Mount Everest, 1938 where Tilman had used the words "metch", which does not exist in the Tibetan language, and "kangmi" when relating the coining of the term "Abominable Snowman". Further evidence of "metch" being a misnomer is provided by Tibetan language authority Professor David Snellgrove from the School of Oriental and African Studies at the University of London (ca. 1956), who dismissed the word "metch" as impossible, because the consonants "t-c-h" cannot be conjoined in the Tibetan language. Documentation suggests that the term "metch-kangmi" is derived from one source (from the year 1921). It has been suggested that "metch" is simply a misspelling of "metoh".

The use of "Abominable Snowman" began when Henry Newman, a longtime contributor to The Statesman in Calcutta, writing under the pen name "Kim", interviewed the porters of the "Everest Reconnaissance expedition" on their return to Darjeeling. Newman mistranslated the word "metoh" as "filthy", substituting the term "abominable", perhaps out of artistic licence. As author Bill Tilman recounts, "[Newman] wrote long after in a letter to The Times: The whole story seemed such a joyous creation I sent it to one or two newspapers".

According to H. Siiger, the Yeti was a part of the pre-Buddhist beliefs of several Himalayan people. He was told that the Lepcha people worshipped a "Glacier Being" as a God of the Hunt. He also reported that followers of the Bön religion once believed the blood of the "mi rgod" or "wild man" had use in certain spiritual ceremonies. The being was depicted as an ape-like creature who carries a large stone as a weapon and makes a whistling swoosh sound.

Yeti was adopted into Tibetan Buddhism, where it is considered a nonhuman animal (tiragyoni) that is nonetheless human enough to sometimes be able to follow Dharma. Several stories feature Yetis becoming helpers and disciples to religious figures. In Tibet, images of Yetis are paraded and occasionally worshipped as guardians against evil spirits. However, because Yetis sometimes act as enforcers of Dharma, hearing or seeing one is often considered a bad omen, for which the witness must accumulate merit.

In 1832, James Prinsep's Journal of the Asiatic Society of Bengal published trekker B. H. Hodgson's account of his experiences in northern Nepal. His local guides spotted a tall bipedal creature covered with long dark hair, which seemed to flee in fear. Hodgson concluded it was an orangutan.

An early record of reported footprints appeared in 1899 in Laurence Waddell's Among the Himalayas. Waddell reported his guide's description of a large apelike creature that left the prints, which Waddell thought were made by a bear. Waddell heard stories of bipedal, apelike creatures but wrote that "none, however, of the many Tibetans I have interrogated on this subject could ever give me an authentic case. On the most superficial investigation, it always resolved into something that somebody heard tell of."

The frequency of reports increased during the early 20th century when Westerners began making determined attempts to scale the many mountains in the area and occasionally reported seeing odd creatures or strange tracks.

In 1925, N. A. Tombazi, a photographer and member of the Royal Geographical Society, writes that he saw a creature at about 15,000 ft (4,600 m) near Zemu Glacier. Tombazi later wrote that he observed the creature from about 200 to 300 yd (180 to 270 m), for about a minute. "Unquestionably, the figure in outline was exactly like a human being, walking upright and stopping occasionally to pull at some dwarf rhododendron bushes. It showed up dark against the snow, and as far as I could make out, wore no clothes." About two hours later, Tombazi and his companions descended the mountain and saw the creature's prints, described as "similar in shape to those of a man, but only six to seven inches long by four inches wide... The prints were undoubtedly those of a biped."

Western interest in the Yeti peaked dramatically in the 1950s. While attempting to scale Mount Everest in 1951, Eric Shipton took photographs of a number of large prints in the snow, at about 6,000 m (20,000 ft) above sea level. These photos have been subject to intense scrutiny and debate. Some argue they are the best evidence of Yeti's existence, while others contend the prints are those of a mundane creature that have been distorted by the melting snow.

Peter Byrne reported finding a yeti footprint in 1948, in northern Sikkim, India near the Zemu Glacier, while on holiday from a Royal Air Force assignment in India.

In 1953, Sir Edmund Hillary and Tenzing Norgay reported seeing large footprints while scaling Mount Everest. Hillary would later discount Yeti reports as unreliable. In his first autobiography Tenzing said that he believed the Yeti was a large ape, and although he had never seen it himself his father had seen one twice, but in his second autobiography he said he had become much more sceptical about its existence.

During the Daily Mail Snowman Expedition of 1954, the mountaineering leader John Angelo Jackson made the first trek from Everest to Kanchenjunga in the course of which he photographed symbolic paintings of the Yeti at Tengboche gompa. Jackson tracked and photographed many footprints in the snow, most of which were identifiable. However, there were many large footprints which could not be identified. These flattened footprint-like indentations were attributed to erosion and subsequent widening of the original footprint by wind and particles.

On 19 March 1954, the Daily Mail printed an article which described expedition teams obtaining hair specimens from what was alleged to be a Yeti scalp found in the Pangboche monastery. The hairs were black to dark brown in colour in dim light, and fox red in sunlight. The hair was analysed by Professor Frederic Wood Jones, an expert in human and comparative anatomy. During the study, the hairs were bleached, cut into sections and analysed microscopically. The research consisted of taking microphotographs of the hairs and comparing them with hairs from known animals such as bears and orangutans. Jones concluded that the hairs were not actually from a scalp. He contended that while some animals do have a ridge of hair extending from the pate to the back, no animals have a ridge (as in the Pangboche scalp) running from the base of the forehead across the pate and ending at the nape of the neck. Jones was unable to pinpoint exactly the animal from which the Pangboche hairs were taken. He was, however, convinced that the hairs were not from a bear or anthropoid ape, but instead from the shoulder of a coarse-haired hoofed animal.

Sławomir Rawicz claimed in his book The Long Walk, published in 1956, that as he and some others were crossing the Himalayas in the winter of 1940, their path was blocked for hours by two bipedal animals that were doing seemingly nothing but shuffling around in the snow.

Beginning in 1957, Tom Slick funded a few missions to investigate Yeti reports. In 1959, supposed Yeti feces were collected by one of Slick's expeditions; fecal analysis found a parasite which could not be classified. The United States government thought that finding the Yeti was likely enough to create three rules for American expeditions searching for it: obtain a Nepalese permit, do not harm the Yeti except in self-defense, and let the Nepalese government approve any news reporting on the animal's discovery. In 1959, actor James Stewart, while visiting India, reportedly smuggled the so-called Pangboche Hand, by concealing it in his luggage when he flew from India to London.

In 1960, Sir Edmund Hillary mounted the 1960–61 Silver Hut expedition to the Himalayas, which was to collect and analyse physical evidence of the Yeti. Hillary borrowed a supposed Yeti scalp from the Khumjung monastery then himself and Khumjo Chumbi (the village headman), brought the scalp back to London where a small sample was cut off for testing. Marca Burns made a detailed examination of the sample of skin and hair from the margin of the alleged Yeti scalp and compared it with similar samples from the serow, blue bear and black bear. Burns concluded the sample "was probably made from the skin of an animal closely resembling the sampled specimen of Serow, but definitely not identical with it: possibly a local variety or race of the same species, or a different but closely related species."

Up to the 1960s, belief in the yeti was relatively common in Bhutan and in 1966 a Bhutanese stamp was made to honour the creature. However, in the twenty-first century belief in the being has declined.

In 1970, British mountaineer Don Whillans claimed to have witnessed a creature when scaling Annapurna. He reported that he once saw it moving on all fours.

In 1983, Himalayan conservationist Daniel C. Taylor and Himalayan natural historian Robert L. Fleming Jr. led a yeti expedition into Nepal's Barun Valley (suggested by discovery in the Barun in 1972 of footprints alleged to be yeti by Cronin & McNeely). The Taylor-Fleming expedition also discovered similar yeti-like footprints (hominoid appearing with both a hallux and bipedal gait), intriguing large nests in trees, and vivid reports from local villagers of two bears, rukh bhalu ('tree bear', small, reclusive, weighing about 150 pounds (70 kg)) and bhui bhalu ('ground bear', aggressive, weighing up to 400 pounds (180 kg)). Further interviews across Nepal gave evidence of local belief in two different bears. Skulls were collected, these were compared to known skulls at the Smithsonian Institution, American Museum of Natural History, and British Museum, and confirmed identification of a single species, the Asiatic black bear, showing no morphological difference between 'tree bear' and 'ground bear.' (This despite an intriguing skull in the British Museum of a 'tree bear' collected in 1869 by Oldham and discussed in the Annals of the Royal Zoological Society.)

In 2004, Henry Gee, editor of the journal Nature, mentioned the Yeti as an example of folk belief deserving further study, writing, "The discovery that Homo floresiensis survived until so very recently, in geological terms, makes it more likely that stories of other mythical, human-like creatures such as Yetis are founded on grains of truth."

In early December 2007, American television presenter Joshua Gates and his team (Destination Truth) reported finding a series of footprints in the Everest region of Nepal resembling descriptions of Yeti. Each of the footprints measured 33 cm (13 in) in length with five toes that measured a total of 25 cm (9.8 in) across. Casts were made of the prints for further research. The footprints were examined by Jeffrey Meldrum of Idaho State University, who believed them to be too morphologically accurate to be fake or man-made, before changing his mind after making further investigations. Later in 2009, in a TV show, Gates presented hair samples with a forensic analyst concluding that the hair contained an unknown DNA sequence.

On 25 July 2008, the BBC reported that hairs collected in the remote Garo Hills area of North-East India by Dipu Marak had been analysed at Oxford Brookes University in the UK by primatologist Anna Nekaris and microscopy expert Jon Wells. These initial tests were inconclusive, and ape conservation expert Ian Redmond told the BBC that there was similarity between the cuticle pattern of these hairs and specimens collected by Edmund Hillary during Himalayan expeditions in the 1950s and donated to the Oxford University Museum of Natural History, and announced planned DNA analysis. This analysis has since revealed that the hair came from the Himalayan goral.

A group of Chinese scientists and explorers in 2010 proposed to renew searches in the Shennongjia Forestry District of Hubei province, which was the site of expeditions in the 1970s and 1980s.

At a 2011 conference in Russia, participating scientists and enthusiasts declared having "95% evidence" of the Yeti's existence. However, this claim was disputed later; American anthropologist and anatomist Jeffrey Meldrum, who was present during the Russian expedition, claimed the "evidence" found was simply an attempt by local officials to drum up publicity.

A yeti was reportedly captured in Russia in December 2011. Initially the story claimed that a hunter reported having seen a bear-like creature, trying to kill one of his sheep, but after he fired his gun, the creature ran into a forest on two legs. The story then claimed that border patrol soldiers captured a hairy two-legged female creature similar to a gorilla that ate meat and vegetation. This was later revealed as a hoax or possibly a publicity stunt for charity.

In April 2019, an Indian army mountaineering expedition team claimed to have spotted mysterious 'Yeti' footprints, measuring 81 by 38 centimetres (32 by 15 in), near the Makalu base camp.

The misidentification of Himalayan wildlife has been proposed as an explanation for some Yeti sightings, including the chu-teh, a langur monkey living at lower altitudes; the Tibetan blue bear; or the Himalayan brown bear or dzu-teh, also known as the Himalayan red bear.

A well publicized expedition to Bhutan initially reported that a hair sample had been obtained which by DNA analysis by Professor Bryan Sykes could not be matched to any known animal. Analysis completed after the media release, however, clearly showed the samples were from a brown bear (Ursus arctos) and an Asiatic black bear (Ursus thibetanus).

In 1986, South Tyrolean mountaineer Reinhold Messner claimed in his autobiography My Quest for the Yeti that the Yeti is actually the endangered Himalayan brown bear, Ursus arctos isabellinus, or Tibetan blue bear, U. a. pruinosus, which can walk both upright or on all fours.

The 1983 Barun Valley discoveries prompted three years of research on the 'tree bear' possibility by Taylor, Fleming, John Craighead and Tirtha Shrestha. From that research the conclusion was that the Asiatic black bear, when about two years old, spends much time in trees to avoid attack by larger male bears on the ground ('ground bears'). During this tree period that may last two years, young bears train their inner claw outward, allowing an opposable grip. The imprint in the snow of a hind paw coming over the front paw that appears to have a hallux, especially when the bear is going slightly uphill so the hind paw print extends the overprint backward makes a hominoid-appearing track, both in that it is elongated like a human foot but with a "thumb" and in that a four-footed animal's gait now appears bipedal. This "yeti discovery", in the words of National Geographic Magazine editor Bill Garrett, "[by] on-site research sweeps away much of the 'smoke and mirrors' and gives us a believable yeti".

This fieldwork in Nepal's Barun Valley led directly to initiating in 1984 Makalu-Barun National Park that protected over half a million acres in 1991, and across the border with China the Qomolangma national nature preserve in the Tibet Autonomous Region that protected over six million acres. In the words of Honorary President of the American Alpine Club, Robert H. Bates, this yeti discovery "has apparently solved the mystery of the yeti, or at least part of it, and in so doing added to the world's great wildlife preserves" such that the shy animal that lives in trees (and not the high snows), and mysteries and myths of the Himalayas that it represents, can continue within a protected area nearly the size of Switzerland.

In 2003, Japanese researcher and mountaineer Dr. Makoto Nebuka published the results of his twelve-year linguistic study, postulating that the word "Yeti" is a corruption of the word "meti", a regional dialect term for a "bear". Nebuka claims that ethnic Tibetans fear and worship the bear as a supernatural being. Nebuka's claims were subject to almost immediate criticism, and he was accused of linguistic carelessness. Dr. Raj Kumar Pandey, who has researched both Yetis and mountain languages, said "it is not enough to blame tales of the mysterious beast of the Himalayas on words that rhyme but mean different things."

Some speculate these reported creatures could be present-day specimens of the extinct giant ape Gigantopithecus. However, the Yeti is generally described as bipedal, and most scientists believe Gigantopithecus to have been quadrupedal, and so massive that, unless it evolved specifically as a bipedal ape (like the hominids), walking upright would have been even more difficult for the now extinct primate than it is for its extant quadrupedal relative, the orangutan.

In 2013, a call was put out by scientists from the universities of Oxford and Lausanne for people claiming to have samples from these sorts of creatures. A mitochondrial DNA analysis of the 12S RNA gene was undertaken on samples of hair from an unidentified animal from Ladakh in northern India on the west of the Himalayas, and one from Bhutan. These samples were compared with those in GenBank, the international repository of gene sequences, and matched a sample from an ancient polar bear jawbone found in Svalbard, Norway, that dates back to between 40,000 and 120,000 years ago. The result suggests that, barring hoaxes of planted samples or contamination, bears in these regions may have been taken to be yeti. Professor of evolutionary genetics at the University of Cambridge Bill Amos doubted the samples were of polar bears in the Himalayas, but was "90% convinced that there is a bear in these regions that has been mistaken for a yeti". Professor Bryan Sykes whose team carried out the analysis of the samples at Oxford university has his own theory. He believes that the samples may have come from a hybrid species of bear produced from a mating between a brown bear and a polar bear. A research of 12S rRNA published in 2015 revealed that the hair samples collected are most likely those of brown bears. In 2017, a new analysis compared mtDNA sequences of bears from the region with DNA extracted from hair and other samples claimed to have come from yeti. It included hair thought to be from the same preserved specimen as the anomalous Sykes sample, and showed it to have been a Himalayan brown bear, while other purported yeti samples were actually from the Tibetan blue bear, Asiatic black bear and a domestic dog.

In 2017, Daniel C. Taylor published a comprehensive analysis of the century-long Yeti literature, giving added evidence to the (Ursus thibetanus) explanation building on the initial Barun Valley discoveries. Importantly, this book under the Oxford University imprint gave a meticulous explanation for the iconic Yeti footprint photographed by Eric Shipton in 1950, also the 1972 Cronin-McNeely print, as well all other unexplained Yeti footprints. To complete this explanation, Taylor also located a never-before published photograph in the archives of the Royal Geographical Society, taken in 1950 by Eric Shipton, that included scratches that are clearly bear nail marks.

#yeti #tibet #asia

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vajranam · 4 years ago

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An Aspiration To Travel To The Hidden Land Of Pemokö

༄༅། །སྦས་ཡུལ་པདྨོ་བཀོད་དུ་rབགྲོད་བའི་སྨོན་ལམ་བཞུགས་སོ།།

An Aspiration to Travel to the Hidden Land of Pemokö

by Lelung Jedrung Zhepai Dorje

རྩ་གསུམ་ཀུན་འདུས་པདྨ་ཐོད་འཕྲེང་རྩལ། །

tsa sum kündü pema tö treng tsal

Embodiment of the Three Roots, Pema Tötrengtsal,

དཔའ་བོ་མཁའ་འགྲོའི་ཚོགས་དང་བཅས་པ་རྣམས། །

pawo khandrö tsok dang chepa nam

Together with the gatherings of heroes and ḍākinīs,

བདག་གི་སྨོན་པ་འགྲུབ་པའི་དཔང་པོ་རུ། །

dak gi mönpa drubpé pangpo ru

Come here unimpededly and remain

ཐོགས་མེད་གཤེགས་ལ་འདིར་བཞུགས་དགོངས་སུ་གསོལ། །

tokmé shek la dir shyuk gong su sol

Witnessing me as I make this aspiration, I pray.

བདག་གཞན་སྐྱེ་འཕགས་ཀུན་ཀྱི་དུས་གསུམ་དུ། །

dakshyen kyé pak kün kyi dü sum du

Through whatever collections of virtue I and others, all ordinary beings and noble ones,

བསགས་པའི་དགེ་ཚོགས་ཇི་སྙེད་བགྱིས་པ་དང་། །

sakpé gé tsok jinyé gyipa dang

Accumulate throughout the three times,

རིག་འཛིན་མཁའ་འགྲོའི་ཐུགས་བསྐྱེད་བདེན་སྟོབས་ཀྱིས། །

rigdzin khandrö tukkyé den tob kyi

And the power of the truth of the bodhicitta resolve of vidyādharas and ḍākinīs,

སྨོན་པའི་དོན་འདི་ཐོགས་མེད་མྱུར་འགྲུབ་ཤོག །

mönpé dön di tokmé nyur drub shok

May the aim of this aspiration be quickly accomplished without impediment!

གངས་ཅན་སྐྱེ་དགུའི་བསོད་ནམས་ཞིང་མཆོག་ཏུ། །

gangchen kyegü sönam shying chok tu

In this supreme meritorious realm of the people of the snow mountains,

པདྨས་བྱིན་བརླབ་སྦས་གནས་ཀུན་ཀྱི་མཆོག །

pemé jin lab bé né kün kyi chok

Supreme among all the hidden lands blessed by Padmasambhava is

མཁའ་སྤྱོད་གཉིས་པ་པདྨོ་བཀོད་འདི་ཡི། །

khach�� nyipa pemo kö di yi

This second Khecara, Pemokö—

ངོ་མཚར་སྣང་བ་གཏན་ལ་ཕེབས་པར་ཤོག །

ngotsar nangwa ten la pebpar shok

May we see its wondrous marvel in actuality!

འབྱུང་བཞིའི་གཡང་བཅུད་སྣོད་ཀྱི་དགེ་བཅུ་རྒྱས། །

jung shyi yang chü nö kyi gé chu gyé

In the environment of the essential wealth of the four elements, the ten virtues increase, and

ལོ་ལེགས་སྐྱ་རྒྱལ་འདོད་དགུ་ངང་གིས་འདུ། །

lo lek kya gyal dögu ngang gi du

The grain of a good harvest and everything one could desire naturally come together.

ནད་ཡམས་འཁྲུགས་རྩོད་དུས་ཀྱི་ཆད་པ་ཀུན། །

né yam truktsö dü kyi chepa kün

Even the names of the calamities of contagious disease, strife, and war are not heard—

མིང་ཡང་མི་གྲགས་རྟག་ཏུ་ཤིས་པར་ཤོག །

ming yang mi drak taktu shipar shok

May there be this constant auspiciousness!

ཀླ་ཀློ་མི་རྒོད་གཅན་གཟན་འབུ་སྦྲང་སོགས། །

lalo migö chenzen bu drang sok

Barbarians, savages, carnivorous wild beasts and insects and the like,

མཆུ་སྡེར་མཆེ་བ་ཅན་ཀྱི་གདུག་རྩུབ་དང་། །

chu der chewachen kyi duktsub dang

With their menacing claws, fangs, and beaks, as well as

གནས་སྲུང་སྡེ་བརྒྱད་མཁའ་འགྲོའི་ཆོ་འཕྲུལ་སོགས། །

né sung dé gyé khandrö chotrul sok

The sorcerous tricks of the local guardians, the eight classes of spirits, and the ḍākinīs—

གཟུགས་མེད་འཚུབ་མའི་བར་ཆད་ཞི་བར་ཤོག །

zukmé tsub mé barché shyiwar shok

May all unseen disruptive obstacles be pacified!

སྐྲངས་འབུར་ཤུ་ཐོར་ཚད་ནད་རྐང་འབམ་དང་། །

trang bur shu tor tsé né kang bam dang

May swollen protrusions, abscesses, inflammatory diseases, elephantiasis,

དམུ་ཆུ་གྲང་བ་ཆུ་སེར་ལ་སོགས་པའི། །

mu chu drangwa chuser lasokpé

Edema, cold natured illnesses, lymphatic disorders, and all such illnesses

འབྱུང་བཞིའི་ནད་དང་དུག་རླངས་རྒྱུན་ཆད་ཅིང་། །

jung shyi né dang duk lang gyünché ching

Of the four elements and infectious vapors,

དོན་གཉེར་ཅན་ཀུན་བགེགས་མེད་བགྲོད་པར་ཤོག །

dönnyer chen kün gekmé dröpar shok

Be eliminated and all who possess ardour travel without obstruction!

གངས་ཅན་བོད་ཀྱི་སྐལ་ལྡན་ཀུན་འདུ་ཞིང་། །

gangchen bö kyi kalden kün du shying

May the fortunate ones of snowy Tibet come together

བཤད་སྒྲུབ་ཐུབ་བསྟན་སྙིང་པོ་དར་བ་དང་། །

shedrub tubten nyingpo darwa dang

And spread the essential teachings of theory and practice,

ཁྱད་པར་རྡོ་རྗེའི་ཐེག་པའི་མྱུར་ལམ་ལས། །

khyepar dorjé tekpé nyurlam lé

Particularly, by the swift path of the Vajrayāna,

སྦས་གནས་གྲུབ་ཐོབ་ཕོ་མོས་གང་བར་ཤོག །

bé né drubtob po mö gangwar shok

May the hidden land be filled with male and female accomplished ones.

གང་ཞིག་གནས་འདིར་བགྲོད་པ་ཙམ་བགྱིས་མོས། །

gangshyik né dir dröpa tsam gyi mö

Whoever merely aspires to reach this place—

སྡིག་སྒྲིབ་ཉེས་ལྟུང་དྲི་མའི་ཚོགས་དག་ནས། །

dikdrib nyetung drimé tsok dak né

Their accumulated stains of misdeeds, obscurations, faults, and downfalls will be purified,

ཉམས་དང་རྟོགས་པ་ངང་གྱིས་འབར་བ་དང་། །

nyam dang tokpa ngang gyi barwa dang

And by the natural blazing of experience and realisation,

རྩ་རླུང་ཐིག་ལེ་སྨིན་ཅིང་གྲོལ་བར་ཤོག །

tsa lung tiklé min ching drolwar shok

May the channels, winds, and essences ripen and be liberated!

གནས་འདིའི་སྒོ་འབྱེད་བཞད་པའི་རྡོ་རྗེ་དང་། །

né di gojé shyepé dorjé dang

May the intentions of the ones who opened this hidden land, Zhepai Dorje and

རྒྱལ་ཡུམ་ལྷ་གཅིག་རྡོ་རྗེ་སྐྱབས་བྱེད་ཀྱི། །

gyalyum lha chik dorjé kyab jé kyi

The mother of the victorious ones Lhachik Dorjé Kyabjé,1

ཐུགས་ཀྱི་བཞེད་པ་ཇི་བཞིན་འགྲུབ་པ་དང་། །

tuk kyi shyepa jishyin drubpa dang

Be accomplished just as they were made.

བསྐལ་པ་རྒྱ་མཚོའི་བར་དུ་ཞབས་བརྟན་ཤོག །

kalpa gyatsö bardu shyabten shok

May they both live for an ocean of eons!

གསང་མཆོག་མཁའ་འགྲོ་རྒྱ་མཚོས་ལུང་བསྟན་པའི། །

sang chok khandro gyatsö lungtenpé

Those prophesied by the vast multitudes of supremely secret ḍākinīs,

སྣ་འདྲེན་དཔའ་བོ་དཔལ་རྒྱལ་རྗེ་འབངས་ཀུན། །

na dren pawo pal gyal jebang kün

The guide, the heroes, the glorious king, the lord and his subjects,

གནས་སྐབས་མངོན་མཐོའི་ལེགས་ཚོགས་ཀུན་རྒྱས་ཤིང་། །

nekab ngön tö lektsok kün gyé shing

For the time being, may all excellent things of the higher realms increase for them, and

མཐར་ཐུག་པདྨ་འོད་དུ་གྲོལ་བར་ཤོག །

tartuk pema ö du drolwar shok

May they ultimately be liberated in the [Palace of] Lotus Light!

མཁའ་འགྲོ་རྒྱ་མཚོས་རྟག་ཏུ་གྲོགས་མཛད་ཅིང་། །

khandro gyatsö taktu drok dzé ching

May the hosts of ḍākinīs always offer companionship,

དམ་ཅན་སྲུང་མས་འཕྲིན་ལས་སྒྲུབ་པ་དང་། །

damchen sungmé trinlé drubpa dang

The oath-bound protectors accomplish their enlightened activities, and

ཇི་ལྟར་བརྩིས་པའི་ལས་ཀྱི་བྱ་བ་ཀུན། །

jitar tsipé lé kyi jawa kün

Every deed and action, just as they have been divined,

བསྟན་འགྲོའི་དོན་ཆེན་ཁོ་ནར་འགྱུར་བར་ཤོག །

ten drö dön chen khonar gyurwar shok

Result only in great benefit for the teachings and beings!

གནས་འདིའི་ཕྱོགས་སུ་ངལ་བ་བརྟེན་པ་ཀུན། །

né di chok su ngalwa tenpa kün

May all the weary ones who strive to reach this place

རྟག་ཏུ་བླ་མ་མཁའ་འགྲོས་རྗེས་བཟུང་སྟེ། །

taktu lama khandrö jezung té

Always be watched over and accepted by the guru and ḍākinīs, and

ཐུགས་རྗེའི་བྱིན་རླབས་སྙིང་ལ་འཇུག་པ་དང་། །

tukjé jinlab nying la jukpa dang

The blessing of compassion enter into their hearts,

འདི་ཕྱིའི་དོན་རྣམས་ངང་གིས་འགྲུབ་པར་ཤོག །

di chi dön nam ngang gi drubpar shok

So they naturally accomplish the benefit of this life and the next!

སྤྲུལ་པའི་གནས་འདིའི་རྟེན་འབྲེལ་འགྲིག་པའི་མཐུས། །

trulpé né di tendrel drikpé tü

May all the invading enemies of snowy Tibet be averted

གངས་ཅན་བོད་ཀྱི་མཐའ་དམག་ཀུན་བཟློག་ཅིང་། །

gangchen bö kyi tamak kün dok ching

By the power of the auspicious interdependence of this emanating place, and

སྐྱེ་དགུ་ཐམས་ཅད་བོད་ཞིང་སྐྱིད་པ་དང་། །

kyegu tamché bö shying kyipa dang

May all the beings of the land of Tibet be happy, and

ཐུབ་པའི་བསྟན་པ་དར་ཞིང་རྒྱས་པར་ཤོག །

tubpé tenpa dar shying gyepar shok

The doctrine of the Buddha flourish and spread!

ངན་སོང་གསུམ་གྱི་སྡུག་བསྔལ་ཀུན་ཆད་ཅིང་། །

ngensong sum gyi dukngal kün ché ching

May all the suffering of the three lower realms cease, and

ཁམས་གསུམ་འོག་མིན་ཞིང་དུ་འབྱོངས་པ་དང་། །

kham sum womin shying du jongpa dang

The three realms attain the perfection of Akaniṣṭha!

ཇི་སྲིད་ནམ་མཁའ་ཟད་པར་མ་གྱུར་བར། །

jisi namkha zepar magyurwar

May the ornamented wheels of the three secrets blaze

གསང་གསུམ་རྒྱན་གྱི་འཁོར་ལོ་འབར་བར་ཤོག །

sang sum gyen gyi khorlo barwar shok

For as long as space remains!

ཅེས་ལའང་དཔའ་བོའི་ཁྱུ་མཆོག་འོར་ཤོད་ཨོ་རང་གི་ཁྱིམ་བདག་ཆེན་པོ་དཔལ་རྒྱལ་གྱིས་སྦས་ཡུལ་ཆེན་པོ་པདྨ་བཀོད་མགྲིན་པ་ལོངས་སྤྱོད་ཀྱི་འཁོར་ལོའི་ཆ་ལས་གནས་ནང་སྡིངས་ཀྱི་སྒྲུབ་སྡེ་པདྨ་འོད་གླིང་གི་འདུས་པ་རྣམས་ལ་རྒྱུན་དུ་བཙུགས་ཆོག་པ་དགོས་ཚུལ་གྱིས་བསྐུལ་མ་མཛད་པ་བཞིན་རིག་པ་འཛིན་པ་བཞད་པའི་རྡོ་རྗེས་བག་ཡོད་ཅེས་པ་ཆུ་མོ་གླང་གི་ལོ་སྤྲེའུ་ཟླ་བའི་དཀར་ཕྱོགས་ཀྱི་གྲལ་ཚེས་དགེ་བར་པདྨ་ཡང་སྡོང་གི་ཁང་བུར་ཤར་མར་སྤེལ་བའི་ཡི་གེ་པ་ནི་��ྡོ་རྗེ་གསང་བདག་གོ།

Thus, the great householder Pelgyel2 of the supremely heroic Orshö Orang family requested Zhepai Dorje on behalf of the monks of the Padma Ö Ling retreat center in the sacred place of Nang Ding, which is the aspect of the throat chakra of enjoyment in the great hidden land of Pemakö, for an essential [prayer] that would be suitable for regular use. Accordingly, in the quaint residence of Pema Yangdong Dorje on the virtuous day of the first half of the Monkey month in the Female Water Ox Year (1733) called Incautious,3 the vidyādhara Zhepai Dorje clearly dictated [this prayer] to the scribe Dorje Sangdak.

| Translated by Tom Greensmith, Tenzin Choephel and Ryan Jacobson, 2020.

#spirituality #mindfulness #wisdom #religion #meditation #buddhism #self care #visualization #tibet #zen

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