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Re: Tsalung Trulkor

Posted: Sun May 06, 2018 6:06 pm
by kalden yungdrung
Tsalung Prayer 05:
Tsa Lung Söl Dep Prayer _Page_05.jpg
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Re: Tsalung Trulkor

Posted: Sun May 06, 2018 6:06 pm
by kalden yungdrung
Tsalung Prayer 06:
Tsa Lung Söl Dep Prayer _Page_06.jpg
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Re: Tsalung Trulkor

Posted: Sun May 06, 2018 6:07 pm
by kalden yungdrung
Tsalung Prayer 07:
Tsa Lung Söl Dep Prayer _Page_07.jpg
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Re: Tsalung Trulkor

Posted: Sun May 06, 2018 6:08 pm
by kalden yungdrung
Tsalung Prayer 08:
Tsa Lung Söl Dep Prayer _Page_08.jpg
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Re: Tsalung Trulkor

Posted: Sun May 06, 2018 6:09 pm
by kalden yungdrung
Tsalung Prayer 09:
Tsa Lung Söl Dep Prayer _Page_09.jpg
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Re: Tsalung Trulkor

Posted: Sun May 06, 2018 6:09 pm
by kalden yungdrung
Tsalung Prayer 010:
Tsa Lung Söl Dep Prayer _Page_10.jpg
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Re: Tsalung Trulkor

Posted: Sun May 06, 2018 6:10 pm
by kalden yungdrung
Tsalung Prayer 011:
Tsa Lung Söl Dep Prayer _Page_11.jpg
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Re: Tsalung Trulkor

Posted: Sun May 06, 2018 7:40 pm
by kalden yungdrung
Tashi delek,

21 Tibetan Yogas with Kenchen Lama.

- To which style / Tradition do these 21 Yogas belong ?


Re: Tsalung Trulkor

Posted: Sat May 19, 2018 7:24 pm
by kalden yungdrung
Tashi delek,

72.000 Nadis inside our physical Body according the Kshurika-Upanishad and later the Hatha yoga pradikpa mention the 72,000 nadis.

Energy runs trough these Nadis, which enables us to function with our senses and visions.
To unblock the blockades in these Nadis results in health, the aim of Hatha Yoga.
We know these blockades also in TCM, where we treat them according the flow of the Meridians.
But the Hatha yoga pradikpa knows more Nadis than we know in TCM.
72.000 Nadis - 00.jpg
72.000 Nadis - 00.jpg (173.96 KiB) Viewed 2001 times

Re: Tsalung Trulkor

Posted: Sat May 26, 2018 7:45 pm
by kalden yungdrung
Tashi delek,

Bön Dzogchen Zhangzhung Nyengyü tradition, has some Taslung Trulkor exercises.
We all have seen or practiced, this jumping up.


Geshe Chaphur aka Chaphur Rinpoche using one special form of the yogic practice of jumping up in the complete lotus posture or padmasana known in Tibetan as Yungdrung Asana, yungdrung khilmotrung (g.yung drung 'khyil mo 'khrung). This beb ('bebs) is according to one Trulkhor ('phrul 'khor) of the Dzogchen Zhangzhung Nyengyü tradition((rdzogs chen zhang zhung snyan rgyud).

Re: Tsalung Trulkor

Posted: Tue May 29, 2018 2:55 pm
by kalden yungdrung
Tashi delek,

Sometimes we have at Menri Monastery, Tsalung Trulkor demonstrations.
They like it to show these exercises in public.

Re: Tsalung Trulkor

Posted: Tue May 29, 2018 3:00 pm
by kalden yungdrung
Tashi delek,

ZZNG jumping, very famous and a sign of professionaliteit. :twothumbsup:
H.H. the late Gyalwa 33th Menri Trizin Rinpoche and H.E. the Menri Ponlop Rinpoche are very impressed by this Yogi.

Tsalung Trulkor - Menri Monastery 2018 - 041.jpg
Tsalung Trulkor - Menri Monastery 2018 - 041.jpg (183.13 KiB) Viewed 1890 times

Re: Tsalung Trulkor

Posted: Wed Jul 18, 2018 1:05 pm
by kalden yungdrung
Tashi delek,

Sorry but i could not trace the name of the author here, but i guess he is Bönpo from eastern Tibet.
Nowadays the Tibetans can speak Chinese and write it too.

Means that Bön Dharma written in Chinese, that can be translated by Google. :twothumbsup:
Tibetan is still not translated by Google......

Re: Tsalung Trulkor

Posted: Tue Jul 24, 2018 9:04 am
by kalden yungdrung

“Position of the Peacock” (Skt. mayūrāsana) as shown in a Qing Dynasty (1. )manuscript from the Imperial Treasury illustrating number 28 of a sequence of 32 ’khrul 'khor exercises from the Hevajra Lamdre as presented by Drakpa Gyaltsen.

Photograph courtesy of Library of the Palace Museum, Beijing, China.
(Originally published in Wang-Toutain 2009).


1. The Qing dynasty, also known as the Qing Empire, officially the Great Qing , was the last imperial dynasty of China, established in 1636 and ruling China from 1644 to 1912. It was preceded by the Ming dynasty and succeeded by the Republic of China.

Re: Tsalung Trulkor

Posted: Mon Jul 30, 2018 8:16 am
by kalden yungdrung
By: Geshela Chapur Rinpoche:

5 Tsa-Lung Movements from Mother Tantra






Re: Tsalung Trulkor

Posted: Thu Aug 02, 2018 6:00 pm
by kalden yungdrung
By Ian A.Baker

Pema Lingpa - 00.jpg
Pema Lingpa - 00.jpg (51.17 KiB) Viewed 1662 times
Ürgyen Pema Lingpa (ürgyan padma gling pa) (1450–1521)

The Sixth Dalai Lama was a direct descendent of Pema Lingpa through his father, the Nyingma master Rigdzin Tashi Tendzin (rig ’dzin bkra shis bstan ’dzin) (1651–97), who hailed from the mountainous regions east of Bhutan and disseminated Pema Lingpa’s lineage of non-celibate lay ordination to others of his Nyo clan, the progenitors of Bhutan’s nobility and eventual royal family.

In the last decade of the 17th -century, nearly 200 years after its revelation, Pema Lingpa’s treatise entitled ‘Secret Key to the [Body’s] Channels and Winds’ (Rtsa rlung gsang ba’i lde mig) was illustrated on the walls of the private meditation chamber of Tibet’s 6th Dalai Lama, Rinchen Tsangyang Gyatso (tshang dbyangs rgya mtsho) (1683–1705), Pema Lingpa’s direct descendent and lineage holder.

These previously hidden images in the Lukhang Temple in Lhasa illuminate the essence of Tantric Buddhist practices for realizing the full potential of the human mind and body, and bring renewed attention to the spiritual legacy of Bhutan’s great treasure revealer Pema Lingpa.

The name under which he is best known is Dorje Lingpa, but he is also called Pema Lingpa, Kunkyong Lingpa[1], Yungdrung Lingpa and Jampel Chökyi Shenyen.

Re: Tsalung Trulkor

Posted: Thu Aug 02, 2018 10:24 pm
by kalden yungdrung

Dorje Lingpa and His Rediscovery of the “Gold Needle” in Bhutan
Samten G. Karmay:


Among the Buddhist ritual traditions that are still preserved and carried out as the central religious constituents of the annual festivals in Bhutan today those of Dorje Lingpa (1346-1405) stand out

This is particularly so in Bumthang area, Central Bhutan.
In 1998 and 1999, I have had the good fortune to witness these spectacular festivals in Ogyen chöling and, in 1999, at Jampa Lhakhang in Bumthang itself.

Dorje Lingpa is considered as one of the 5 great “treasure revealers” (tertön) among the Nyingmapa and an important Dzogchen master by the Bönpo tradition.

He was thus an exceptional figure who clearly adopted an impartial approach to both Buddhist practices and the BÖn, the non-Buddhist religious tradition in Tibet, in his spiritual quest.
His approach therefore made him the precursor of what is later known as the “eclectic” (rime) movement of the nineteenth century.

Like many other Tibetan men of religion, Dorje Lingpa never settled himself in one place. He travelled around incessantly carried away by the motivation of disclosing hidden manuscripts and it was mainly
because of this urge in him that he travelled to Bhutan, then known as Mönyul or Lhomön , where he flourished particularly. He had left in Bhutan not only his ritual legacy but also his family descendants.

The accounts of Dorje Lingpa’s descendants who established themselves there as well as those of his
reincarnations are now relatively well known. In a study of the Dzogchen of the Nyingmapa tradition, I myself had the occasion to deal very briefly with his revelation of Bönpo Dzogchen manuscripts
from one of the caves of Tagtshang in Paro .

In this article I therefore intend to take up the account of Dorje Lingpa’s visit to Bhutan focusing on the question of his connection with a Bönpo religious establishment in Bhutan which then existed, and this, within a wider perspective of his activities in Bhutan based on my own field observations and more importantly Dorje Lingpa’s own writings now available in 22 volumes.
They were not all accessible to me while I was carrying out research into the Dzogchen tradition in the 1970s.

The Early Life of Dorje Lingpa, Dorje Lingpa was born in 1346 in the district of Dra, south of the Tsangpo river in Lhokha, Central Tibet. He lost his mother, Karmogyen, at the age of 3 and father, Sönam Gyaltshen, at 7. He was brought up by an aunt. His childhood name was Ogyen Zangpo.

At the age of 8 he was symbolically ordained as a novice at Lharikha. At 13 he rediscovered for the first time hidden manuscripts from the ancient temple of Tradrug. Among the manuscripts he found there
were the khachang “guides” that indicated the existence of manuscripts concealed in other places.

At 15, he disclosed a large number of manuscripts at Namchagdrag amongst which he found the text Tawa Longyang.

It became the basis of his Dzogchen teachings in later life.
In this work he held some radical views on the main Dzogchen theories that aroused a good deal of interest amongst his followers as well as eliciting severe criticisms from the Gelugpa dialecticians.

From the same place he also revealed the Lama Kadu amongst other ritual cycles. The Lama Kadu is the ritual component of the annual festivals in several places in Bhutan today.

In 1362 aged 17, he became known as Dorje Lingpa for the first time and is said to have revealed more manuscripts in 4 volumes that contained texts on such subjects as:

- Medicine
- The Bön religion
- Astrology and the dö rituals, but these have not found their way into the collected writings.

He continued to engage in similar ventures in various places before he made his first visit to Bhutan. His
rediscovery of hidden manuscripts of texts were so numerous that Sogdogpa Lodrö Gyaltshen describes them as “the mad treasures”(ternyön) and most of these Dorje Lingpa claims to have already achieved before the age of 20- incredible as it may sound.

Pilgrimage of Dorje Lingpa to Bhutan.

In 1369 aged 24, Dorje Lingpa was staying in the hermitage of Chuwori in Yartö, Central Tibet. In this place he claimed to have obtained a “guide” to the “concealed manuscripts” by Vairocana.

In a dream a monk gave him a flat bell (shang) and a thunderbolt (dorje) pointing with his finger toward the south and said “O! your wealth portion (norkal) and your would-be converts are down there, that way!”

Vairocana was an 8th century Tibetan Buddhist monk believed to have practised Buddhism and Bön, the flat bell being a symbol of the Bön religion and Vajra that of Tantric Buddhism.

Dorje Lingpa believed himself to be an embodiment of the monk and took the dream as an indication for finding hidden manuscripts in Tagtshang Sengge Samdrub in Paro. He therefore set out on a pilgrimage with the hope of divulging hidden manuscripts.
On the way he stopped in various places such as Ralung and Phagri in Dromo from where he entered Mönyul. When he saw Paro Chagkhar from a distance he was moved by its sight. He composed a song expressing that although he now found himself in a country that he did not know he felt very happy about everything that he could see.

In 1370, Dorje Lingpa stopped at Paro Tagtshang and revealed for the first time a certain number of hidden manuscripts that contained religious texts of Buddhist tantras and Bönpo Dzogchen meditation. I shall deal with these findings below.

He continued his journey down to Changyul at the confluence of the Phochu and Mochu rivers in the Punakha valley where he met a certain number of nuns who asked him to give religious instructions
(dampa), and he felt very sorry for them since they did not know much about Buddhism.

On this occasion he improvised a song that expresses his sad feelings for the fishermen spending their lives fishing in the place.
In the same year he was in Khothang samten rinchenling (today Kothangka) in Shar, one of the 8 establishments of Longchen Rabjam (1308-1363).
Dorje Lingpa describes this place like the opening of a flower and where he wrote a song whose theme is the main ventures in his own life. He continued to search for more manuscripts and found some in Namthang Langdrag in Tang, but he did not disclose them till 1374.

In 1371, Dorje Lingpa performed what is known as the “public revelation” (tromter) in at least 2 places:

Ugyen Yiblung Dekyiling, accompanied by 300 people,
Pungthang Dewa Dhenpo (Punakha).

He seems to be the first among the Nyingmapa tertön to initiate this tradition. It consisted in disclosing
manuscripts and other sacred objects from a hidden place with the public witnessing the action of disclosure.

When he was at Punakha he was again asked to give religious instructions by a group of nuns and on this occasion he composed a eulogy to the place as being pleasant and appropriate for practising Buddhism.

Departure for Bumthang from Western Bhutan In 1374 he set out to go to Bumthang and tried to cross over two high passes covered with snow, but he suffered from snow-blindness and was obliged to retreat. He finally arrived at Bumthang.

In the same year he revealed more hidden manuscripts from the cave Nganlung situated near the lake Durtsho nagmo located in the Upper Chökhor, Bumthang.

Bumthang became the main seat of his activities in Bhutan. There is an old house reputed to have been his residence. In 1999, it was occupied by the Chagkhar Lama, a Nyingmapa adept.

Dorje Lingpa spent less than 3 years in Bumthang. Towards the end of 1376, in which year he returned to Tibet, he went into retreat at Yangdzong Shelgyi Dragphug (probably today Shebrag in Tang, Bumthang) for 7 days in the 2nd month of the year.

In the 5th month, he gave teachings on Dzogchen based on the Tawa Longyang. One night he had a dream of a woman who appeared to be in Lhasa. She gave him long religious instructions and the next
morning he wrote them down. During the 7th month of the same year he again gave teachings on Dzogchen and this seems to have been the last teaching he delivered in Bumthang.

In the 8th month he returned to Tibet taking the ancient route of Mönla karchung from Bumthang to Lhodrag. On the way he stopped in a place called Kampotshol where again he wrote down a dream he had there. He arrived in Lhodrag in 1376.

The Question of Dates of Dorje Lingpa The dates of Dorje Lingpa have been a subject of discussion among the Nyingmapa and Bönpo chroniclers.

All the dates in this article are based on the dating 1346-1405. These dates are mainly based on
where fire-dog (me khyi, 1346) of the 6th sexagenary cycle is given as the year of his birth.
The same source states that he lived till the age of 60 , hence 1405 as the year in which he died.

These dates fit in with those of his contemporaries such as Karmapa Rolpai Dorje (1340-1383) and Miwang Dragpa Gyaltshan (1374-1432) and the Bönpo Lama Dru Sonam Lodrö (1337-1401) whom Dorje Lingpa met.

Moreover, 1346-1405 perfectly corresponds to the accounts of his life given in his own writings.
Some of his songs, however, give years that are inconsistent. For instance, he states that he was in Mön Dangchu (in Shar) and wrote a song in a horse year. In the period considered, the horse year has to
be earth-horse, 1378 when he was aged 33 and this is contradicted by the letter in which he says he wrote it in 1378 when he was in Journal of Bhutan Studies Rinpung in Tibet.20

In another song he gives a sheep year and says that he was in the place called Benanglung in Thed when he was 34.
The sheep would be earth-sheep, 1379 and Thed refers to the Punakha district, often known as Thelung in written sources. These dates contradict other statements in for example the song in which he says
that he returned to Tibet when he was 31 (1376).

As mentioned I intend to focus here only on the activities of Dorje Lingpa in Bhutan.

In 1378 when he was 33 he revealed more hidden manuscripts and on this occasion he began to have the name Padma Lingpa, which name he often, uses thereafter.

There is a cryptic suggestion that he returned to Paro in a monkey year which is probably 1380, but this remains ambiguous. However, he certainly returned to Bumthang in 1388, aged 42. In this year he was
in a place near Mount Kula Khari in Lhodrag from where he came down to Bumthang. He initiated a restoration of Jampa Lhakhang and assigned a person to recite the mani mantra at Kujedrag. During this
time the chief of the people who received him were Tshomo Dorje (probably a woman) and the ruler (tsepo) of the four tribes in Bumthang.

The four tribes (tshozhi) in Bumthang are:

- Chökhor,
- Tang
- Chume
- Ura.

Dorje Lingpa wrote at least 2 letters to his people in Bhutan in his later years. One, dated 1381, was sent when he was at Rinpung in Tsang. It is addressed to Kunzanggyal who lived in the “Cypress
wood forest of the South”..This person is described as “the little boy” (buchung), possibly one of his own sons.

The other letter was written in 1384 at Chuwori. A nun called Togden Sönamgyal paid a visit to him and offered to take the letter as she was leaving for Bhutan. It is addressed to all his disciples and benefactors in Paro, Thimphu, Thed, Sharchog (here it means the Shar disrict), Khothang (in Shar), Phurig (?) Dangchu (in Shar) and Gönyul in Thed (Punakha). In this letter he mentioned that he intended to come to Bhutan in the summer of the current year, but was worried that he might be accompanied by too many followers and that it would be too hot for them in Bhutan. He indicated that he might stay for 2 months if he managed to travel during the winter instead and wanted to build a “gate” for the Khothang temple as well as to meet all his disciples. However, it does not seem that he managed to make the visit. At any rate, there are no records of travelling after 1384 in the Collected Works.

Kubum, the Bönpo Establishment in Bhutan in the Fourteenth Century.

Kubum was the place where Dorje Lingpa spent some time when he was in Bhutan. As I mentioned above, one of the principal reasons for visiting Paro was to reveal some hidden manuscripts in one of the
caves of Tagtshang. The “Gold Needle” is the main work of the manuscript collection.
It contains a remarkably original exposition of the Dzogchen doctrine, which he claims to be in accordance with the Bön tradition. In the colophon of this work he signed with the name
Bönzhig Lingpa and gives the year pig, which corresponds to 1371, as we shall see. In another work he provides a more detailed account of his finding of the “Gold Needle” and its supplementary texts.

Here is a summary of the account:
“On the third of the 7th month, earth-bird year (1369) I, Bönzhig Lingpa, was 24 and was at Yartö Chuwori where in a dream I received prophetical indications of finding manuscripts of the Bönpo and Nyingmapa traditions in Tagtshang, Paro.

On the 10th of the 1st month, iron-dog year (1370) I, accompanied by Togden Gyabum, went to look for the manuscripts. We found a copper box in the Dzutrul cave which is at Kyangring Chenpo near Orgyen Drubchu.

From the box emerged the texts that were concerned with the Chipung tantric teachings and Dzogchen texts, such as the Serthur (the “Gold Needle”).

In the 7th month, iron-pig year (1371) I gave teachings based on my own text the Damtshig Dorje Sempai Nyingthig at the behest of the Lama Kön-gyal at Kubum. It was there that my disciple Rinchen Gyaltshen urged me to reveal the Dzogchen texts of the Bön tradition that I rediscovered at Tagtshang, but I hesitated since the Bön manuscripts were in 16 different scripts.

In a dream, I then had a vision of Padmasambhava with a swastika swirling about his crown. I thought, “this is not Padmasambhava”. At that moment the figure said:

I am Padmasambhava.
I am Tshewang Rigdzin.
I am Shakya Thubpa.
I am Shenrab Miwoche

Many texts were concealed in the box that you found. The Bön texts are like the heart... It is now high time that you reveal them to others....” To this I replied: “From my childhood I learned only Buddhism. I have no knowledge of Bön and will be unable to propagate it.” The figure gave a philosophical explanation emphasizing the importance of the Bön and finally said:

“There is nothing that you cannot know about Bön. The time has come. If you do not remove the cataract of ignorance from the lens of the eye, what is the use of the “Gold Needle”?

On the 21st of the 10th month at Samling, just below Kubum, the seat of the precious Lama Dulwa, whilst I was giving teachings my disciples Tönpa Tsöndru Gyaltshen and Rinchen Gyaltshen urged me
again to reveal the manuscripts which were in the Tibetan language, but written in sixteen different “scripts” contained in two scrolls.

When I transcribed them all they came to 39 sections (Böntshen) and a list of the sections (themyig).”

It is hard to know what kind of scripts they were. In fact Dorje Lingpa does enumerate them including Indian, Chinese and Zhangzhung scripts.

I do not mean here to demystify a terma tradition, such as the present one. However, what is certain is that we do have a volume entitled the Dzogchen Serthur and it is dated 1371 and as such there is no doubt that it contains genuine writings of Dorje Lingpa.

The Lama Dulwa Rinpoche is well known in the Bönpo sources. He was known as Tshanden Dulwa Rinpoche and his full name was Dru Tshanden Dulwa Gyaltshen (1239-1293) He was born to the sacred Bönpo family called Dru.
A member of this family founded Bagor Wensakha monastery and it was the tradition that male members of the family often became its abbots.

Bagor is the name of the district in which the area called Wensakha is located. It is to the north of the
Tsangpo river and east of Shigatse.

Dru Dulwa Gyaltshen was first an abbot of the monastery. In his later life he is said to have abandoned his monastic community in order to become a recluse and pursue his spiritual quest in solitude. He took up residence in the hermitage of Kharchu in Lhodrag, and also travelled down to Bumthang and Lhoma Ngönlung in Mönyul.
The place-name Lhoma is a misreading for Lhomön and Ngönlung corresponds to Nganlung which is the name of a valley in Shar.

The place where the temple complex is located is in a valley called Phobjikha (Pho-sbis-kha in written sources).

Dorje Lingpa enjoyed a good relationship with the Bru family whose seat was at Bagor near Wensakha monastery. At a feast Dru Sönam Lodrö (1337-1401) sang a song on the theme of the “9 Vehicles of
Bön”. Where upon in reply Dorje Lingpa sang a song called “The Buddhist song of the 9 Vehicles” in which he proclaimed that he was also called Yungdrung Lingpa.

On another occasion Dorje Lingpa gave teachings at Bagor Wensakha based on his Dzogchen text, the “Gold Needle” to 87 people including Drutön Kyawa and Togden Namkha Sengge.
At the completion of the teaching a feast was organised and the Lama Nyima of Dru said to him: “Please give religious instructions to our young disciples, instructions that are an introduction to their spiritual
practices, so that they can discuss them in the public and rejoice for all of us!”

The master sang a song which is in its gist a praise to Dzogchen doctrine. All this indicates that in the 14th century there was mutual appreciation between the 2 religious traditions.

The “Impartial Way” (rime) which Dorje Lingpa declared that he pursued is further proved by yet another song entitled “The mystical song of the realization of the oneness of the Bön religion and
(Tibetan) Buddhism”.

In another contemporary source Pa Ten-gyal Zangpo states: “this Yungdrung Lingpa of our time is said to be a descendant of a tantrist family in the vicinity of Samye. When he was 23 he received prophecies and went to Tagtshang in Paro from which he Journal of Bhutan Studies extracted manuscripts of the Dzogchen Serkyi Thurma that had been concealed by Vairocana....”.

To the findings at Tagtshang, I should add the volume of the Tsewang Pöyul Ma, which the Bön tradition maintains to be the terma of Yungdrung Lingpa. As mentioned above the most odd thing about this work is that it contains the story of Dranpa Namkha[/color], the Bönpo sage, as the father of the twin sons who are Tshewang Rigdzin and Padma Thongdrol (=Padmasambhava).

The chief deity of the Tshewang Pöyul Ma ritual cycle is Tshewang Rigdzin which name, as we have seen, appeared in his dream. The ritual cycle is very popular among the Bönpo and it is performed with the chanting and music that has no parallel among the Bönpo ritual traditions.

Where is Kubum Then?

It was Michael Aris who mentioned Kubum for the first time in his work, but did not elaborate on it. Researching into Dzogchen, I, in the 1980s became aware of the considerable importance of the role Dorje Lingpa had played in the development of Dzogchen thought. I therefore made a résumé of the “Gold Needle” and discussed the singular way in which the author has presented Dzogchen in accordance with what he considered as the Bön tradition

As seen, Dorje Lingpa claimed that he revealed the manuscript of the work in question and its supplementary texts from one of the caves of Tagtshang in Paro and later edited it at Samling near Kubum.

In 1999, while travelling in Bhutan, I literally stumbled over what looked like a Drukpa Kagyupa temple. Once inside I found the usual figures of the Drukpa and Nyingmapa orders in the form of images
and wall paintings which looked to be of recent origin. The ground floor was still under renovation. On the wall high up on the right-hand side as one enters the temple, a monk is painted in the flying position
in the sky with an inscription mentioning Tshanden Dulwa Gyaltsen.

On the first floor, the only storey of the building, at the west side there was a room that had the appearance of an ordinary gönkhang. In it an ancient drum stood beside a seat; in front of the seat there was a small table covered with thick dirt over which lay a much used manuscript of poti format. On the walls of the left-hand side were affixed as decoration what is known as tsakali, miniature paintings, normally used in initiation rites; on the wall of the right-hand side was hung with helmets, swords and shields.

The room had also an inner sanctuary with wall paintings and inside it was totally dark.
I picked up the dilapidated manuscript just out of curiosity. To my great surprise it contained a long prayer to Tshanden Dulwa Gyaltsen and the main text of the Bönpo ritual cycle known as Walsel, It was
then clear to me that I found myself in a building which was formerly a Bönpo establishment.

For some reasons the gönkhang was kept for the propitiation of Bönpo deities despite the fact that everything else has changed. The temple complex is situated up in the valley of Phobjikha on the
edge of a small village called Phobjithang and hidden away by the low ridge of a green mountain so that it cannot be seen from the distance below, but from its own position up in the valley it has a magnificent view over the whole valley with its fertile basin where there are marshes and in Bhutan it is one of the home of the black-necked cranes coming from Tibet for the winter period.

It is about 4 kilometers to the north-west of Gangteng monastery. Below the temple, there was the ruin of what looked like a trace of a burned temple. A half destroyed stupa still stood inside the torn and
half standing walls.

In the accounts of Dorje Lingpa the complex of the temple buildings had consisted of 2 separate establishments, one was Kubum and the other was Samling which was situated just below Kubum and that was where he said he stayed.Perhaps the ruin is the trace of the establishment called Samling.
Modern Bhutanese Sources Concerning Dorje Lingpa and Kubum. Among the well known modern Bhutanese historians, Lopön Nado in his exceedingly interesting work has mentioned Dorje Lingpa, but makes no remark about Kubum. Lopön Pema, who is also considered as an authority on the history of Bhutan, passes it in silence altogether.

However, Gedün Rinchen, better known as Geshe Dragphupa, the 69th Je Khenpo, i.e. the head of the Drukpa Kagyu, the state religion in Bhutan, has in passing devoted a short passage to Kubum in his BN. It is written in the traditional style of the chöjung type of work and was completed in 1972, a truly monumental work on the historical development of Buddhist institutions in Bhutan.

Here is a translation of the passage on Kubum:

“As the Bön religion was established in Tibet before Buddhism flourished there, so it was also established in Bhutan during the period of the later diffusion of the Doctrine. From the seat of Yungdrungling (monastery) in Ralag where was upheld the religious system of Shenrab, the Master of Bön from Zhangzhung, the Zhabdrung Tshanden Dewa came to this country. He gradually established his
seats by founding Kubum monastery in Shar and (another seat) in Sewagang, etc. and so the religion spread (in this country).

To this day, performing of the atonement rite according to the Bön tradition and the propitiation rite to Sri Gyalmo have continued (at these establishments).”

Yungdrungling is one of the 3 Bönpo monastic establishments in Central Tibet. It was founded only in 1834 and is situated above the village Ralag to the north of the Tsangpo river on a plateau just across
the river where the well-known ferry Tagdrukha is located. The name Tshanden Dewa is certainly a deformation of Tshanden Dulwa.

In this case the term bde ba is simply an onomatopoeic mispronunciation of ’dul ba. It is about Dru Dulwa Gyaltshen (1239-1293) who was often called Tshanden Dulwa and whom I have already mentioned above.

The term tshanden (mtshan dang ldan pa, lit. “one who possesses marks”) is often used as a title for a master considered highly qualified. In a song Dorje Lingpa applies it to Padmasambhava as “father, the Lama who possesses all the marks”. It is interesting to note that the Je Khenpo uses the title Zhabdrung for this Bönpo Lama even though it is not often used among the Bönpo themselves and in any case never for the Lama in question.

Sri Gyalmo is of course Ma Sripa Gyalmo, the Bönpo religious protectress whose image is painted on the wall in the inner sanctuary of the gönkhang in Kubum. I have not been able to find any information with regard to Sewagang, obviously the name of a place.

The passage written by the Je Khenpo which I came to analyse suggests that Kubum would seem to have been founded by Tshanden Dulwa Gyaltshen and this agrees with the words of Dorje Lingpa who
clearly stated “Kubum, the seat of Lama Rinpoche Dulwa”.

Kubum therefore was founded in the 13th century by Tshanden Dulwa.

The passage also suggests that the transformation of Kubum into a Buddhist temple might have been of a recent date. The Je Khenpo was writing his work in 1972 and he emphatically stated “to this day”
implying that the place was still a Bönpo establishment

Re: Tsalung Trulkor

Posted: Sat Aug 04, 2018 9:56 am
by kalden yungdrung

Biography of Tulku Lobsang

The venerable Tulku Lobsang Rinpoche is a high precious Buddhist master. He bases his teachings on the ancient Tantric knowledge that has been the foundation for Tibetan Buddhism, Medicine, Astrology and many popular healing techniques.

Having a profound knowledge in these matters, Rinpoche now presents to the world the knowledge of his venerable lineage, integrating various disciplines in one, as they originally were.

Childhood at the Roof of the World
Tulku Lobsang was born in 1976 into a farmer family in the Himalayas. Many reincarnated lamas have been born into this family. Tulku Lobsang spent his childhood in nature under the attention of his mother. He was always surprising her with special games. Once he wanted to fly from the third floor house with an umbrella. The make-shift glider broke right away once in the air, but fortunately the young boy was unharmed.

When he was 6 years old, Tulku Lobsang entered Sowa Monastery, the local Buddhist monastic school.

At 11, he went to the Nangzig Bön Monastery, which is the biggest Bön Monastery in Tibet today. There he received the formation from his uncle. The Master cared about him like his own son and introduced him in the teaching of the Bön tradition. Tulku Lobsang received from him his first experiences with the secret Dzogchen teachings and the Bön rituals. The Master was Abbot of the monastery and is today the personal teacher of the highest Bön Lama in Amdo.

Tulku Nyentse

While Tulku Lobsang was at the Bön Monastery, the Sowa Monastery monks were advised by the oracle that he had identified their reincarnated Lama, Tulku Nyentse.

At an open ceremony of the oracle, when the monks asked for the incarnation of their Lama, the young Lobsang was named. However, the monks were not sure if the oracle meant this especially wild boy.

The oracle confirmed that Lobsang was without a doubt the true incarnation of the Nyentse Lama. At that same moment, the oracle also said that Lobsang would not stay at Sowa Monastery and sit on the throne as was tradition. Instead, he said Lobsang would travel the world teaching and helping others and, in so doing, provide the greatest help to Sowa Monastery and the surrounding village.

Thus, at age 13, Tulku Lobsang was enthroned in a celebration ceremony at Sowa Monastery as the 8th incarnation of Tulku Nyentse. He would soon leave, however, just as the oracle predicted.

Re: Tsalung Trulkor

Posted: Sat Aug 04, 2018 10:17 am
by kalden yungdrung

Re: Tsalung Trulkor

Posted: Sat Aug 04, 2018 10:25 am
by kalden yungdrung
Tashi delek,

Tsalung Trulkor with Geshe Tenzing Wangyal.

Dzogchen Yoga or Trul-Khor is the system which came down unbroken through oral transmission from Zhang-Zhung Nyen Gyu lineages.

The core of the transmission engages the body, mind and spirit of the practitioner in a series of breath, sound and movement exercises, each relating to a specific element.

The 5 elements of:

- fire
- wind
- space
- water
- earth

are the foundation fiber of Tibetan medicine and healing; their core theory being everything that exists in this universe is made of the 5 elements and therefore responsible for the formation of each tissue cell.

In practicing Trul khor, one will be able to identify and alleviate physical discomfort or pain, emotional and mental disturbances. These easy to perform yet powerful healing exercises can be used as a support to other meditation practices or practiced alone to clear obstacles caused by disease or strong negative emotions, and to clear, balance and harmonize one’s energy field.