Tsewang Rigdzin

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kalden yungdrung
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Tsewang Rigdzin

Post by kalden yungdrung » Tue Aug 25, 2015 2:16 pm

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By RCW:

EMAHO! Praise to the unborn, self-arisen tulku! Praise to the supreme gathering of all of the buddhas of the three times! Praise to the eternal, unchanging deity of longevity! Praise to the manifestation of Tséwang Rikdzin!” -from the Tséwang Jarima

According to the teachings of the Yungdrung Bön, a human life is rare and precious. Because of this, there are spiritual practices with the purpose of healing any damage to the lifespan and for removing any obstacles that could interfere with the complete fulfilment of the lifespan of an individual. One of the most common practices to attain these results is The Practice of the King of Longevity, Tséwang Rikdzin’s Supreme Collection that was received upon Jarima.

Commonly referred to as the Tséwang Jarima. Within this text are rituals for healing as well as instructions for practicing with the King of Longevity, Tséwang Rikdzin. This deity holds a Tibetan letter AH which symbolizes his realization of emptiness and the highest of all teachings regarding absolute reality. He also holds the symbol of a yungdrung which represents changelessness and ceaselessness. In this context, these qualities are associated with his power over the lifespan.

Tséwang Rikdzin was an historical person. He was the son of Zhang Zhung Drenpa Namkha and his twin brother was Pema Tongdrol. Although an emanation with great knowledge and realization at his birth, Tséwang Rikdzin received many teachings and heart instructions from his father. In addition to composing many ritual texts in order to alleviate the suffering of sentient beings, he is also an important lineage master of the highest teachings, called Dzogchen, The Great Perfection.

Bon and Nyingma mythology conflate Pema Tongdrol with Padmasambhava, the tantric adept who, in religious imagination, receives credit for subduing the demons of Tibet and allowing Buddhism to flourish.

According to his Buddhist biography, Drenpa Namka was a Bon master who converted to Buddhism. He later became one of the 25 disciples of Padmasambhava, and is said to have gained the yogic power of being able to tame wild yak with the wave of a hand. Bon mythology, on the other hand, holds that Drenpa Namka never left his Bon faith and, furthermore, transmitted the teachings of Bon to Padmasambhava who later concealed them as Bon treasures. Drenpa Namka is given credit for organizing many of the Dzogchen Semde (rdzogs chen sems sde) and disseminating the translations, commentaries, and oral teachings of Padmasambhava.

Tsewang Rigdzin did visit many places in Tibet where he appeared in different guise . Tsewang Rigdzin's particular achievements at each of these places were the subjugation, respectively, of gods, fragrance-eaters (driza), serpent spirits (tu), titans (thamin), demons, and humans, and for each of these defeated classes of beings,
their daughters formed his entourage.

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

The Tséwang Jarima text contains a long life mantra that is recited by Yungdrung Bön practitioners throughout the world. During the week-long longevity retreat, this mantra is recited 100,000 or more times in order to obtain the power and energy of the mantra and the yidam, Tséwang Rikdzin.


============= SO DRUM AH KAR MU LA TING NAM Ö DU MU YÉ TSÉ NI DZA ============


SO is the changeless space of all phenomena
===
DRUM is the unequaled palace of the deity
===
AH KAR is the nature of birth-less wisdom
===
MU LA is the seed syllable of the rikdzin, specifically Tséwang Rikdzin
===
TING NAM is the self-arising water of nectar
===
Ö DU is the bringing together of all of the attainments of longevity
===
MU YÉ is the mantric vibration of luck and prosperity
===
TSÉ NI is the essence of a human being
===
DZA is the iron hooks of light
===
The best meditation is no meditation

DGA
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Re: Tsewang Rigdzin

Post by DGA » Tue Aug 25, 2015 2:21 pm

Please forgive my ignorance. Who is RCW?

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kalden yungdrung
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Re: Tsewang Rigdzin

Post by kalden yungdrung » Tue Aug 25, 2015 2:23 pm

DGA wrote:Please forgive my ignorance. Who is RCW?

Tashi delek DGA,

Raven Cypres Wood, a very devoted Bonpo .

Mutsug Marro
KY
The best meditation is no meditation

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kalden yungdrung
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Re: Tsewang Rigdzin

Post by kalden yungdrung » Sat Jan 23, 2016 11:05 am

Below some additional information about the Bön saint Tsewang Rigdzin.
Remarkable is the connection of Tsewang`s twin brother with the person Guru Rinpoche

Mutsuk Marro
KY.
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“According to the lunar calendar of the Yungdrung Bön, the 10th day of each month is the day set aside for the practice of the 3 sages: Drenpa Namkha and his 2 twin sons, Tséwang Rikdzin and Pema Tongdrul.

The practices of Drenpa Namkha and Tséwang Rikdzin, are widespread in the Yungdrung Bön tradition. In general, there have been 3 separate manifestations of Drenpa Namkha. Each was a reincarnation of the previous manifestation.

There was:

- Drenpa Namkha of Tazik
- Drenpa Namkha of Zhang Zhung
- Drenpa Namkha of Tibet.

Drenpa Namkha of the ancient kingdom of Zhang Zhung was a prince who lived during 914 BC. He married an Indian Brahman girl and had twin sons, Tséwang Rikdzin and Pema Tongdrul, who were born in the year 888 BC. Some texts say that Pema Tongdrul is the same person as Padmasambhava. This manifestation of Drenpa Namkha wrote many Dzogchen texts and is often referred to simply as La Chen, or The Great Lama.”

“Tsewang Rigdzin is the main Long Life Deity of Bön…..In the Bön tradition it is said, that he was the son of Drenpa Namkha. He was a realised master and Siddha.”
“ Tsewang Rigdzin ritual…..The La or soul is many times in live attacked by evil forces…..Like we all know can bad thoughts, put on a person, cause illness for that person…..Therefore are bad thoughts bad/ negative karma……The opposite is also true, namely positive thoughts about a person will cause happiness for him/her……The Tsewang Rikzin ritual, is a rite and includes supplementary sections for ransoming one’s life and soul from the bonds of negative influence(s).”

“ In terms of the 9 Ways of Bön, the Tsewang Rikzin practice belongs to the tantric vehicle of transformation while the ransom sections belong to a lower causal vehicle known as ‘Rites and Rituals’……

Before one performs the ritual of reinforcing the life force (chi bslu) and retrieving the soul (bla bslu) for the benefit of an individual whose life is threatened or whose health is suffering, the practitioners should gather and proceed through the recitation and visualization sections of the sadhana……Both positive and negative forces control the life force of every being. In this death ritual these negative energies are personified as the devils of death who seek to steal the life force of sentient beings.”…..Death Ransom - Soul Ransom: A Bönpo Ritual to Extend the Life-span and Restore the Life-force…..

“In the 7th century the Zhang Zhung Nyen Gyud was written down by Gyerpung Nangzher Lodpo. Prior to that it was mainly, with exceptions, taught from one master to one qualified student. Times change though and different times call for different means. Now you can receive transmission of the Zhang Zhung Nyen Gyud and do the practices that were once secret, only allowed access by a select few.”
“According to the Bön tradition there are 6 Tsewang Rikzin cycles named according to various places where the master Tsewang Rikzin practiced.

Although he actually practised in 8 different places, we can only find 6 texts related to 6 of these locations.

These sacred sites are found in:
- India
-Tazig (k)
- Zhang Zhung
-Jaritsukden
- China
-Tibet.

The particular version upon which the following explanation is based was titled according to the name of a cave (Bya ri Tsukden) to the north of Mt. Kailash in the Garuda Valley. Accordingly, it is referred to as Tsewang Jarima. Tsewang Rikzin’s consort Thukje Kundrol composed the text entitled Rikzin Tsewang Chogdu Tseyi Drubpai Shongshugs during the time of the 8th king of Tibet Trigom Tsenpo.

Khorlo: Tsewang Rigdzin…….The mantra of Tsewang Rigdzin, Long Life Deity of the Bön Buddhist Tradition, is written on paper which is then folded, wrapped with 5 different colors of thread and encased in plastic. This khorlo is used in the Soul Retrieval Practice and may be worn as a pendant, or placed on ones shrine.”

The Tsewang Rikzin sadhana requires the preparation of torma. The primary torma symbolizing the deity to be accomplished is made from flour and butter, ornamented with jewels, and surrounded by many small globes of long life. It should be seated in a tray and then placed upon a white cloth which covers a swastika drawn with sesame or mustard seeds. A long life arrow, a mandala, and the usual offerings representing the 5 senses are also positioned upon the altar. A vase, which is filled with water, milk and seeds, is then sealed with peacock feathers and placed before the chief torma. To this vase a string is attached which extends to all of those participating in the rite. As the ritual is performed and thousands of mantras recited, the participants blow upon the mantra chain and thus empower the contents of the vase. “

“In terms of the 9 Ways of Bön, the Tsewang Rikzin practice belongs to the tantric vehicle of transformation while the ransom sections belong to a lower causal vehicle known as ‘Rites and Rituals’. Before one performs the ritual of reinforcing the life force (chi bslu) and retrieving the soul (bla bslu) for the benefit of an individual whose life is threatened or whose health is suffering, the practitioners should gather and proceed through the recitation and visualization sections of the sadhana.”
The best meditation is no meditation

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