Menri monastery / India

Discussion of the fifth religious tradition of Tibet.
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kalden yungdrung
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Menri monastery / India

Post by kalden yungdrung » Sun Aug 08, 2010 6:43 pm

Hello dear members, :)

Visit frequent India and in 2008 did i compose this video, which deals with the Tashi Menri monastery.

http://www.youtube.com/watch?v=jy1vpLj6P48" onclick="window.open(this.href);return false;

Like You may be know is:

Men - Medicine
Ri - Mountain

Best wishes for our individual development

Kalden Yungdrung
The best meditation is no meditation

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kalden yungdrung
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Re: Menri monastery / India

Post by kalden yungdrung » Fri Aug 28, 2015 12:06 pm

The best meditation is no meditation

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kalden yungdrung
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Re: Menri monastery / India

Post by kalden yungdrung » Fri Aug 28, 2015 12:13 pm

Menri Monastery.jpg
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The best meditation is no meditation

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Re: Menri monastery / India

Post by kalden yungdrung » Fri Nov 03, 2017 2:10 am

IN ADDITION:

The best meditation is no meditation

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kalden yungdrung
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Re: Menri monastery / India

Post by kalden yungdrung » Fri Nov 03, 2017 6:06 pm

Tashi delek,

Tashi Menri Monastery has 4 special protectors .

Nyi Pangse, that is a special protector with a long history which i will explain later here below.
This Protector is very popular also by other Tibetan Traditions.
4 protectors of Tash Menri Monastery..jpg
4 protectors of Tash Menri Monastery..jpg (52.73 KiB) Viewed 250 times
----------------------------------------
By:
Jeff Watt & Lee Hartline

The 4 Special Protectors of Menri Monastery:

- Machen Pomra,
- Midud Champa Traggo,
- Tsen Ase
- Nyi Pangse.

At the top left is white Machen Pomra, with one face and two hands, holding a riding crop and a jewel. Attired in the colourful garb and helmet of a soldier he rides atop a white snow lion with a green mane wreathed by ribbons of rainbow light.

At the right is blue Midud Champa Traggo, wrathful with orange hair flowing upward. The left hand holds an axe and the right a scepter. Riding atop a grey otter he is surrounded by dark smoke.

At the lower left is red Tsen Ase, a tsen daemon with bulbous eyes and a gaping mouth, yellow hair bristling upward. The right hand holds a riding whip and in the left a fresh heart held upraised to the mouth. Seated astride a red horse he is surrounded by blazing orange and red flames.

At the right is peaceful, Nyi Pangse, white, holding a riding crop in the upraised right hand and a precious jewel in the left. Wearing a white turban and colourful attire he rides on a white horse amidst billowing grey and white clouds.

These 4 are the special protectors of the Menri Monastery founded by Nyamme Sherab Gyaltsen.
The best meditation is no meditation

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kalden yungdrung
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Re: Menri monastery / India

Post by kalden yungdrung » Sat Nov 04, 2017 11:39 am

Tashi delek,

Nyipangse seems to be incorporated into the pantheon of Tibetan Buddhism as the guardian deity Tsangpo Karpo " The white Brahmin".

Further according Nebesky-Wojkowitz, this 2 armed Tsangpa Karpo is clearly identified with Pehar, the favorite oracle of the talai lama 14. In Gelug they always know what is good. :applause:

Mutsuk marro
KY.

---------------------------------
Nyipangse - 00.jpg
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By John Reynolds / Vajranatha

THE MAHASIDDHA GYERPUNGPA

As a guardian deity, Nyipangse is especially associated with the Dzogchen tradition of Zhang-zhung. During the times of the 24 Jalupas who preceded Gyerpungpa, the Zhang-zhung Nyan-gyud remained an oral tradition, having no texts whatsoever.

Only with the advent of the master Tapihritsa was permission given for his disciple Gyerpungpa to set down the Dzogchen precepts in the writing system of Zhang-zhung (zhang-zhung smar-yig).

While doing so, Gyerpungpa decided that he needed a special protector or guardian deity for this enterprise. Because he was a great Tantric practitioner of the meditation deity Zhang-zhung Meri, he had acquired mastery of the magical missite (btswo) by which means he could subdue the various gods and spirits of the countryside and compel them to do bis will.

He went to a high cliff in Northern Tibet where he performed the practice of the magical missile.

These golden missites having caused terror among the gods and demons of both heaven and earth, he brought
under his power all the various races of the male spirits of existence.

At that time, the king of great power Nyipangse, who dwelt on the southwest corner of the summit of the Meru mountain, offered the prana or life-force of his heart to the Mahasiddha and promised that henceforth he would accomplish all those deeds not yet realized by the master.

In particular, he promised to be the special guardian and protector of the teachings of the Zhang-zhung Nyan-gyud. Here Nyipangse is addressed as dBang chen gyi rgyal-po (Skt. Mahendraraja), "the great king Indra," thus equating bis power and status with that of Indra, the king of the gods himself.

In this way, Nyipangse came to be invoked as the principal Guardian of the Dzogchen Precepts, although he was subordinate to and owed allegiance to a higher spiritual power, Wakhen Gekhod, the patron deity of the Zhang-zhung kingdom.

The Mahasiddha Gyerpungpa, in his meditation practice, had assumed the form of Zhang-zhung Meri, a special aspect of this deity Gekhod, in order to dispatch these magkal missiles that tamed and subdued the gods and
demons.

But whereas Nyipangse represents the particular guardian deity practice associated with the Zhang-zhung Nyan-gyud, Meri is the Yidam practice, or practice of Tantric transformation, specifically associated with the same tradition. Meri represents a specialized wrathful warrior form of Gekhod and is especially linked to the Zhangzhung Nyan-gyud since he was the personal meditation deity and Tantric practice of the Mahasiddha Gyerpungpa himself.

Among the meditation deities of the Father Tantras known as the 5 Supreme Ones of the Divine Citadel, it is Gekhad who represents the Quality Aspect of enlightened awareness. However, according to Lopon Tenzin Namdak, the practices of Gekhod and Meri are little performed these days among the Bönpos, having been eclipsed in popularity by Walse (dbal-gsas), Tsochok (gtso-mchog), and Phurpa as the principal practices for the Father Tantras.

The practice of dispatching magical missites (btswo'i sgrub-pa) was the specific magical action practice associated with the sadhana of this fierce warrior god who is clad in shining golden armor. This practice formed part of the Me-ri this-las rites and granted realization of magkal powers (mthu) and telekinetic abilities (rdzu-'phrul) to the practitioner.

In turn, this method was transmitted to the leading disciples who were the successors of Gyerpungpa in both Zhangzhung and Tibet, but precise knowledge of this magical practice was later lost to subsequent generations and its rites are no longer performed.

--------------------------------------

THE ICONOGRAPHY OF NYIPANGSE

According to the text translated below, cited in Nebesky-Wojkowitz as the bsTan-srung nyi-pang-sad kyi bstod bskul bka' bsgo, Nyipangse is depicted in the guise of a mighty king, mounted on a white horse marked with red spots. His skin co lor is white like a conch shell and he is dressed in long white robes of the finest silk. Bound up
in his plaited hair is a white conch shell (dung gi thor-tshug-can), and on bis head is a white turban like those worn in ancient Central Asia.

A bow case and quiver hang from his belt. He brandishes a lance of white crystal to which is attached a banner of white silk. He is accompanied by a great multitude of gods and spirits. However, Nyipangse does not display any fierce (drag-po) or wrathful (khro-bo) characteristics; there appear to be no demonic attributes at all about him. Yet he has the ability to appear in innumerable forms and guises.

Thus it says in the text that his emanations as gods and spirits can appear anywhere.
There is here also the suggestion of a mandala pattern in his activities and manifestations, citing different forms of the deity in different countries in the 5 directions. In the second text translated below, Nyipangse is described as having 5 aspects, namely, the 5 classes of great kings (rgyal-po chen-po sde Inga), who are powerful sovereigns with dominion over the 5 directions of the world.

-----------------------------------
THE GODDESS MENMO

In the Zhang-zhung tradition, Nyipangse is associated with a goddess. According to the text translated below, after Gyerpungpa had subdued Nyipangse and converted him into a Guardian, he then similarly brought under his power all the races of the female spirits of existence.

Thereupon the goddess Menmo Kumaradza (sMan-mo ku-ma-ra-dza) affered the prana of her heart to the Mahasiddha. And then together, these 2 deities promised to accomplish all those deeds not yet realized by Gyerpungpa.

The term sman-mo refers to a class of ancient pre-Buddhist goddesses. They appear in the Gesar Epic as the female campanions and counterparts of the Dralha warrior gods (dgra-lha, sgra-bla). The Dralha are a class of gods or spirits of the lower atmosphere, depicted as riding harses and clad in armor as warriors. They serve as the retainers of the hero Gesar. The Menmo are attired as noble ladies in silk robes.
The best meditation is no meditation

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kalden yungdrung
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Re: Menri monastery / India

Post by kalden yungdrung » Sat Nov 04, 2017 9:14 pm

IN ADDITION;

Gyer pung Nangzer Lödpo

viewtopic.php?f=78&t=23469&p=351580&hil ... po#p351580
The best meditation is no meditation

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