The Zhang Zhung Nyen Gyud Dzogchen

Discussion of the fifth religious tradition of Tibet.
Post Reply
User avatar
kalden yungdrung
Posts: 2646
Joined: Sun Aug 01, 2010 10:40 pm

The Zhang Zhung Nyen Gyud Dzogchen

Post by kalden yungdrung » Sun May 24, 2015 8:43 pm

Tashi delek DW members,

The Zhang Zhung Nyen Gyud Dzogchen cycle of Teachings is an oral uninterrupted Lineage which was never broken untill today.
All terma teachings are seen as broken.

Here below Lopon Tenzin Namdak's explanation about the Zhang Zhung Nyen Gyud Dzogchen, as the Rigdzin of this Lineage.

Mutsug Marro
KY

24 Masters.jpg
24 Masters.jpg (243.45 KiB) Viewed 1933 times
By the Bon Yongdzin Rinpoche:
---------
Zhang Zhung Nyen Gyud Dzogchen stems from the Lineage of 9 Dersheg Buddhas. All of them are Buddhas, but they don’t have the same teaching.

The 9 Dersheg Buddhas are:
(see on top of the above mentioned Thanka)

- Kuntu Zangpo
- Thugjei Tonpa
- Trulpai Tonpa
- Rigpai Tonpa
- Trulshen Nangden
- Barnang Khujyug
- Zangza Ringtsun
- Chimey Tsugphu
- Sangwa Dupa

One Buddha doesn't need to teach another Buddha, but there is this system of Dharmakaya, Sambhogakaya and Nirmanakaya and they have emanated a different form of Buddha and altogether there are 9 Buddhas in the Lineage.

After this Buddha lineage, the teachings come to the humans namely the 24 Masters in Zhang Zhung .
Zhang Zhung is the country of origen and those people had the opportunity to receive this single lineage of Dzogchen teachings, real Dzogchen, directly from the Buddha until the 25th Master.

Maybe you are aware about Tapihritsa. He was the 25th Master and he was a man, not just white and in the Dharmakaya posture. From the beginning, he was just a boy and a servant.

Nowadays, Zhang Zhung looks as if it is a country which has disappeared, a mythological country. But it wasn't at all a mythological place, it was a real country and until the 8th century it was a kingdom.

The Tibetan civilization didn't yet exist but Zhang Zhung already existed and was a civilized country. At that time, they had practitioners who practiced, and there are still traces of who practised and where in our tradition; no other school recognize anything. They think it disappeared or is just some ancient tradition or some story. But there are traces. You can still see the caves and places where they practised. Even I myself saw some or the caves where they practised. So those are really holy places for Bonpos.

After the 24 Masters came Tapihritsa. He was contemporary of the 8th century and during that time the Tibetan king was powerful and invited Buddhism from India. At that time persecution (of Bon) was going on, so Tapihritsa was a very important figure for preserving and keeping this Teaching.

He taught his pupil Nangzher Lodpo who was from the same country. At that time Nangzher Lodpo was very great scholar and he was also respected by the Tibetan King. These two, Tapihritsa and Nangzher Lodpo - started to wrote this Teaching down on paper. So that's why we particularly respect their kindness in preserving this Teaching.

Before, this Teaching wasn't a public teaching, it was only a Single Lineage and writing anything down on paper or anything else wasn't allowed.So we think that both Tapihritsa and Nangzher Lodpo were very important in preserving the Teaching and we show special respect to them.

After these 2 Masters, the Lineage didn't disappear. Nangzher Lodpo taught successively and there were 6 more Masters
in Zhang Zhung and then it started to be transmitted to Tibetans.

The first Tibetan was Shengyal Lhatse and he received Teachings from the last Zhang Zhung Master, Bon Tsenpo. Shengyal Lhatse and successively the Lineage remained in Tibet. That was around the 10th century; that was when it came to Tibet.
The best meditation is no meditation

User avatar
kalden yungdrung
Posts: 2646
Joined: Sun Aug 01, 2010 10:40 pm

Re: The Zhang Zhung Nyen Gyud Dzogchen

Post by kalden yungdrung » Mon Jul 27, 2015 12:47 pm

Tashi delek DW members,

According Lopon Tenzin Namdak La or the Linegae holder of the Zhang Zhung Nyen Gyud, the Zhang Zhung Pa's did practice in caves.
Below a photo from a cave in western - Tibet / Zhang Zhung.
Lopon Tenzin Namdak:
The Tibetan civilization didn't yet exist but Zhang Zhung already existed and was a civilized country. At that time, they had practitioners who practiced, and there are still traces of who practised and where in our tradition; no other school recognize anything. They think it disappeared or is just some ancient tradition or some story. But there are traces. You can still see the caves and places where they practised. Even I myself saw some or the caves where they practised. So those are really holy places for Bonpos.

Shangshung wall caves.jpg
Shangshung wall caves.jpg (108.66 KiB) Viewed 1815 times

Mutsug Marro
KY
The best meditation is no meditation

User avatar
kalden yungdrung
Posts: 2646
Joined: Sun Aug 01, 2010 10:40 pm

Re: The Zhang Zhung Nyen Gyud Dzogchen

Post by kalden yungdrung » Thu Nov 30, 2017 12:00 pm

Tashi delek,

In addition the tree of the ZZNG Masters and their source.

http://boninfo.org/foto/306581
The best meditation is no meditation

User avatar
kalden yungdrung
Posts: 2646
Joined: Sun Aug 01, 2010 10:40 pm

Re: The Zhang Zhung Nyen Gyud Dzogchen

Post by kalden yungdrung » Thu Dec 21, 2017 1:56 pm

Tashi delek,

From the Adi Buddha Kuntu Zangpo stems the Bön Zhang Zhung Nyengyüd Dzogchen cycle of Teachings.
Remarkable is that Sangwa Dupa, is none other here than the previous incarnation of the Shakyamuni Buddha.

So the Bön Dzogchen , transformed from higher spheres to lower spheres to reach us humans .

==========================


John Myrdhin Reynolds / Vajranatha
The Oral Tradition from Zhang Zhung



The Mind-to-Mind Transmission of the Buddhas

The 9-Fold Mind Transmission of the Sugatas

In the hagiographies of the masters of the lineage that prefaces the published version of the Zhang-zhung Nyan-gyud, a series of lineages are given for the 'transmission (brgyud-pa) of the Dzogchen teachings.

The ultimate source of the revelation and the transmission is the Dharmakaya (bon-sku), the Primordial Buddha Kuntu Zangpo.

This initial line of transmission is transcendental and transmundane. The transmission occurs not on earth, nor in time and history, but under the light of eternity on the highest plane of existence. It represents the direct Mind Transmission of the Sugatas, or Buddhas (bder-gshegs dgongs brgyud).

This Mind Transmission (dgongs-brgyud) is so-called because it represents a direct mind-to-mind communication without any words or symbolic expressions intervening. This transmission is immediate, intimate. and direct. It is nine-fold (dgongs-rgyud dgu) because it consists of 9 luminous figures who are Transcendent rather than historical.

This lineage of transmission is as follows:

I. The Teacher in Eternity (ye-n yid kyi ston-pa),
the Dharmakaya Kuntu Zangpo (bon-sku kun-tu bzang-po):
viewtopic.php?f=78&t=21750
2. The Teacher who is Compassion. (thugs-rje'i ston-pa).
the Sambhogakaya Shenlha Ödkar (rdzogs-sku gshen-lha 'od-dkar);
3. The Teacher who is an Emanation, (sprul-pa'i ston-pa), the Supreme Nirmanakaya, the celestial prototype for the Shenrab (gshen-rab chen-po ):
4. The Teacher who is Intrinsic Awareness (rig-pa'i ston-pa), Tsadmed Oddan (tshad-med 'öd-ldan). "the immeasurable light," an emanation of Shenrab;
5. Trulshen Nangdan ('phrul gshen snang-ldan), the divine father of Chimed Tsugphud;
6. Barnang Khujyug (bar-snang khu-byug), Shenrab in the form of a sky-blue cuckoo bird;
7. Zangza Ringtsun (bzang-za ring-btsun), the mother of Chimed Tsugphud;
8. Chimed Tsugphud ('chi-med gtsug-phud), the heavenly preexistence of Tönpa Shenrab;
9. Sangwa Dupa (gsang-ba 'dus-pa), the chief disciple of Chimed Tsugphud.

Shardza Tashi Gyaltsen Rinpoche in his Legs-bshad mdzod gives an account of the history of the revelation and the transmission of both the Secret Mantras (gsang-sngags), or Tantras, and of Dzogchen.

According to this text. both systems were first taught in this present cycle of manifestation by Chimed Tsugphud ('Chi-med gtsug-phug), the celestial pre-existence of Tönpa Shenrab before he descended from above and incarnated on earth as the savior and world-teacher (stonpa).

According to the middle length hagiography of Shenrab. the gZermyig, in his pre-existence in the heaven-world of Sidpa Yesang (sridpa y~-sangs ), "the world of primordial purity." he was known as Sal wa (gsal-ba) whose name means "clarity." However. the relationship between Salwa and Chimed Tsugphud is not made clear here.

In any event, Shenrab descended from an even higher plane of existence in
the form of a heavenly blue cuckoo bird (bya khu-byug) and alighted on the right shoulder of the goddess-princess Zangza Ringtsun (bZangza ring-btsun) while she was taking her leisure and her bath beside a celestial lake.

An immaculate conception occurred and later the goddess gave birth to a precocious and luminously miraculous child as a virgin birth. Ashamed of bearing a child without a father, she built a small shelter on the golden sands beside the lake and left him there for nine days before returning. When she did, the infant recognized her and smiled at her lovingly, whereupon she was overwhelmed by his great beauty, especially the knot of hair bound up on top of his head.

Therefore, she gave him the name of the immortal one ('chi-med) with the top-knot (gtsug-phud).

Later he received the Dzogchen precepts directly from Shenlha Ödkar himself when he ascended to a higher plane of existence.

According to Lopon Tenzin Namdak Rinpoche, Trulshen Nangdan, the turquoise-colored cuckoo bird, and Chimed Tsugphud himself were all emanations of the Supreme Nirmanakaya who later revealed himself on earth and in history as Tönpa Shenrab Miwoche, whereas the princess Zangza was actually an emanation of the Great Goddess Sherab Jyamma (yum-chen Shes-rab byams-ma).

She was the embodiment of the Prajnaparamita, the Holy Perfection of Wisdom, who is the Mother of all the Nirmanakaya Buddhas appearing in the 3 times.

Moreover, his chief disciple in that heaven·world, Sangwa Dupa (gSangba 'dus-pa), to whom he revealed the Tantras and also the Dzogchen precepts, was none other than the previous incarnation of the Shakyamuni Buddha.

Thus the Bönpos believe that Buddhism, the Dharma of India, was but another later version of the Primordial Revelation represented by Yungdrung Bön and previously revealed by Chimed Tsugphud to Sangwa Dupa.

According to the sPyi-spungs skor; the cycle of the Bönpo Father Tantras (pha rgyud), this sage Sangwa Dupa was born on earth to king Zhiwadan (zhi-ba-ldan) and queen Lhajyindze (lha-sbyin-mdzes) in the
region of ancient Iranian-speaking Central Asia known as Tazik (staggzig).

When he reached maturity, he ascended in his physical body to the heaven-worlds and listened to the Tantric and Dzogchen teachings directly from the mouth of Chimed Tsugphud himself. Thereafter, this
sage practiced the teachings in nine different locations, and at each place he subdued a specific violent deity (dregs-pa pho rgyud) and erected a temple at each site to commemorate his victories.
The best meditation is no meditation

User avatar
kalden yungdrung
Posts: 2646
Joined: Sun Aug 01, 2010 10:40 pm

Re: The Zhang Zhung Nyen Gyud Dzogchen

Post by kalden yungdrung » Thu Dec 21, 2017 6:50 pm

IN ADDITION:

Zhang Zhung Nyen Gyüd Lineages:

The ZZNG Lineages of Bön is a very old and authentic Dzogchen Lineage. This Lineage goes back to the Bön sKu Kuntu Zangpo.

The Rigdzin of this precious unbroken Lineage is The Bön Yongdzin Rinpoche who resides in Kathmandu / Nepal, In Monastery Triten Norbutse.

viewtopic.php?f=78&t=23469


Mutsug Marro
KY
The best meditation is no meditation

User avatar
kalden yungdrung
Posts: 2646
Joined: Sun Aug 01, 2010 10:40 pm

Re: The Zhang Zhung Nyen Gyud Dzogchen

Post by kalden yungdrung » Wed Dec 27, 2017 9:49 pm

Tashi delek,

Excellent translated work
by

Kurt Keutzer, Lopon Trinley Nyima and Geshe Chaphur Lhundup

Gyalshen Institute Berkeley, California

================
This present work is a translation of the teachings of 24 of the early masters of the Bön Zhang Zhung Aural Transmission tradition.

These root verses are from the collection known as "The Scattered Fragments" (thorbu) edited in the light of a later edition known as the Middling Length Collection ('bring po sor bzhag).

The earlier translation of these verses by Kurt Keutzer and Lopon Trinley Nyima has been edited with the benefit of Geshe Chaphur's suggestions, and this edition has been especially put together for use in Geshe Chaphur's teachings in Berkeley, California on March 24 and 25, 2012.

The translated excerpts are presented here in conjunction with images derived from Masters of the Zhang Zhung Nyen Gyud: Pith Instructions from the Experiential Transmission of Bönpo Dzogchen, Teachings by Yongdzin Lopon Tenzin Namdak.

May all beings benefit from the transmission of these precious Bön teachings!


Muye Lhagyun - 00.jpg
Muye Lhagyun - 00.jpg (27.7 KiB) Viewed 483 times

དེའི་ཐུགས་ཀྱི་སྲས། མུ་ཡེ་ལྷ་རྒྱུང་གིས།
རང་གི་སེམས་ཉིད་འདི།
རྩོལ་སྒྲུབ་མི་དགོས་པས།
ཡིད་བཞིན་གྱི་ནོར་བུ་རིན་པོ་ཆེ་ལྟ་བུའི་དོན་དུ་གོ་སྟེ།
སེམས་ཉིད་ཡིད་བཞིན་གྱི་ནོར་བུ་རིན་པོ་ཆེ་ལྟ་བུ་ལ་རྩོལ་སྒྲུབ་མི་དགོས།
༼འདྲུལ་༽འདུ་འབྲལ་མེད་པས་ཡེ་ནས་རྩོལ་སྒྲུབ་མི་དགོས།



10. His heart son Muyé Lhagyung [says]:
[As for] the nature of my mind: Because effort is unnecessary,
Understand it as a principle similar to a precious wish-fulfilling gem;
The nature of mind is like a precious wish-fulfilling gem because it requires no effort or accomplishment.
Because it is without coming together or separating,
from the beginning it has required no effort to accomplish.
The best meditation is no meditation

User avatar
kalden yungdrung
Posts: 2646
Joined: Sun Aug 01, 2010 10:40 pm

Re: The Zhang Zhung Nyen Gyud Dzogchen

Post by kalden yungdrung » Sun Jan 07, 2018 10:24 pm

By:
The Bön Yongdzin Rinpoche



Brief overview of Kagyud Korzhi:


There are 4 chapters.

The first is the Chi Tawa Chichi or external chapter.
This first chapter compares [Dzogchen] with the other 9 Ways, one by one, starting from down below, the Chashen Thegpa or the beginning, the Way of Chashen.

This chapter discusses the views, understanding and practices of the other Ways. Then their views are compared with the Dzogchen View. The difference is that Dzogchen [View] is close to the Nature and this other one, the Chashen view, is not very close to Nature. But it is very helpful for beings [as it teaches things] like healing or medicine or divination - many things can be helpful but they are not the essential practice or what is needed essentially. So then it goes on like this, with the second, third Way and so on, and each of them is compared with Dzogchen.

This is explained in the first chapter, and therefore it is called 'external. 'Chi' means external, so here it is
making comparisons with other views. That is explained and each of the 9 Ways is compared with Dzogchen [so we can realize] how Dzogchen is excellent and closer to Nature while the rest of them are not so close to Nature, although they can be helpful for the time being. That is the external chapter, Chi.

The second chapter is Nang Mengag Marthri
which means inner or direct Teachings of Dzogchen. That explains how to recognize Nature [and how it is] generally [related to] the beings' perception and consciousness. That is the inner chapter.

The third one is the secret one [Sangwa Rigpa Cherthong].
Once you have realized Nature, this chapter explains its qualities - Kadag and Lhundrub. It also explains how, if you are presently alive, it is connected with the senses, consciousness and so on. All these things are taught in this chapter.

The fourth chapter [ Yangsang Naylug Phugcho]
is specially for what happens if you practice, what the final goal is, and how to understand the environment or existence, how to understand phenomenal existence, even your own living conditions, how to be integrated with Dzogchen or Nature; everything is explained directly, purely and finally goes to the truth. So that is the last chapter.
The best meditation is no meditation

User avatar
kalden yungdrung
Posts: 2646
Joined: Sun Aug 01, 2010 10:40 pm

Re: The Zhang Zhung Nyen Gyud Dzogchen

Post by kalden yungdrung » Mon Jan 08, 2018 8:37 pm

IN ADDITION:

ZZNG Ngöndro.

viewtopic.php?f=78&t=26161
The best meditation is no meditation

User avatar
kalden yungdrung
Posts: 2646
Joined: Sun Aug 01, 2010 10:40 pm

Re: The Zhang Zhung Nyen Gyud Dzogchen

Post by kalden yungdrung » Wed Jan 10, 2018 2:37 pm

Shaman with Melong - 00.jpg
Shaman with Melong - 00.jpg (27.45 KiB) Viewed 331 times

By John Reynolds:


The Melong / mirror, is used to explain the Base /Zhi, namely her 3 Wisdoms as:

a) The Essence = The voidness allows the mirror to fill
b) Nature = Capacity to reflect
c) Energy = Appearences that are reflected in the mirror


a) The Essence = The voidness allows the mirror to fill
Here we have a reference of the aspect of the base as its inherent voidness. All what arises out of our mind is based on emptiness, like our thoughts. So the origin, abiding and the going of the thought(s) is based on emptiness. When the inherent mind is based on emptiness, so it would be logic that this counts too for all "external" phenomenons. So therefore we see the external elements based on the mind's voidness and are therefore empty, seen in the light of the empty mind together with the illusionary appearance or temporarily existence of the objects. The last mentioned objects disappear also into their base or voidness where they came from.

To see the objects as illusion or as a dream is here correct seeing, because they are empty. The vividness of the mirror is like the fundamental purity and clarity of the mirror. This because the mirror doesn't judge about good or wrong. That example shows the that the void nature of the mind is like that namely: pure and clear.


b) Nature = Capacity to reflect
The nature of this base is the ability to reflect all that is put in front of it. This means that our thoughts are reflected by the nature and it doesn't the matter if they are good or bad, the nature of the mind will never be conditioned by these reflections.
That means that we can be in the natural state after that during non-dual contemplation the thoughts are dissolved into their essence or emptiness.


c) Energy = Appearences that are reflected in the mirror
The mirror or the base / Zhi can manifest its reflections as visible. The essemce, nature and energy are like the mirror interdependent and cannot be separated from each other. We can with the actual mirror in front of us also never separate one of the aspects of the mirror.
The best meditation is no meditation

User avatar
kalden yungdrung
Posts: 2646
Joined: Sun Aug 01, 2010 10:40 pm

Re: The Zhang Zhung Nyen Gyud Dzogchen

Post by kalden yungdrung » Sun Jan 14, 2018 1:20 pm

Tashi delek,

If we do Guru Yoga in ZZNG Dzogchen cycle, then we take Taphiritsa as the central Guru for all ZZNG Dzogchen Masters.
But Taphiritsa is an emanation of Drenpa Namkha according the teachings of Lopon Tenzin Namdak La.

=========================
Taphiritsa - 016.jpg
Taphiritsa - 016.jpg (163.38 KiB) Viewed 235 times

By:
John Reynolds


HAGIOGRAPHY OF PONCHEN TAPHIRITSA

Firstly, with respect to the history of the great master Tapihritsa who was the disciple of the previous master (Tsepung Dawa Gyaltsan), there are 5 considerations:

1. His father was Rasang Lugyal (Ra-sangs klu-rgyal) and his mother was Sherigsal (Shes-rig-gsal). When he was born as their son, he was given the name of Tapihritsa, which means "king" in the Zhan-zhung
language just as the word rgyal-po does in the Tibetan language.

2. Because he possessed both ripened karma and good fortune, he met masters who would show him great kindness. He requested the Bön teachings from his father Rasang Lugyal and then from the great
master Panchen Rasang. In particular, when he came into contact with the Lineage of the 24 August Persons, he requested the complete Experiential Transmission, as well as the Transmission of the
Precepts for Dzogchen from Tsepung Dawa Gyaltsan.

3.He resided for some time relying upon a very special place (for the practice of meditation). In particular, he practiced ascetic conduct at the lion rock of Tagthab (stag-thabs). For 9 years he
practiced there uninterruptedly without speaking to anyone.

4.As for the signs of his realization and his virtuous qualities that he attained during his lifetime, having realized all siddhis without exception, those which were both ordinary and supreme, he ultimately
attained Buddhahood in the Body of Light without leaving any remainder of his material body behind.

5. An understanding (of the Natural State) that was extraordinary became manifest within him. The realization of the Dharmakaya having become manifest for his own benefit, he thereupon emanated himself in the form of the one called Tapiradza in the Zhang-zhung language, that is to say, as a Nirmanakaya he acted for the benefit of others. He emanated himself in the guise of a young boy who embodied the Gnosis of Omniscience (for the benefit of his disciple Gyerpungpa) and, moreover, he emanated various different divine forms or bodies in an unpredictable manner elsewhere. Thereby he brought about immediately liberation in the mind-streams of his fortunate disciples and they in tum came to manifest various virtuous qualities.
The best meditation is no meditation

User avatar
kalden yungdrung
Posts: 2646
Joined: Sun Aug 01, 2010 10:40 pm

Re: The Zhang Zhung Nyen Gyud Dzogchen

Post by kalden yungdrung » Sun Jan 14, 2018 1:28 pm

Taphiritsa Guru Yoga - 00 .jpg
Taphiritsa Guru Yoga - 00 .jpg (414.01 KiB) Viewed 235 times

In Bön Guru Yoga we get blessings form the Guru like Taphiritsa by:

White - A = Nirmanakaya / 3rd eye chakra
Red - Om = Sambhogakaya / Throat chakra
Blue - Hung = Bön sku / Heart chakra

The syllables on the Thanka are wrong placed, the Thanka was probably made by a non Bönpo.
The best meditation is no meditation

Post Reply

Who is online

Users browsing this forum: No registered users and 8 guests