Bön Sarma

Discussion of the fifth religious tradition of Tibet.
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kalden yungdrung
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Bön Sarma

Post by kalden yungdrung » Fri Oct 02, 2015 2:30 pm

Tashi delek DW members,

Bön has some very close connections with Guru Rinpoche / Padma Sambahva, a very great respected Guru in all Tibetan Traditions. We call that Tibetan Tradition, Bön Sarma and it is due to the first Kundrol Rinpoche, that we can speak about this Bön Sarma Tradition. This tradition is explecit non-sectarian and this was fore seen, by Guru Rinpoche.


he 7th Kundol Namkha Thinley Wangyal Rinpoche.jpg
he 7th Kundol Namkha Thinley Wangyal Rinpoche.jpg (394.4 KiB) Viewed 3617 times
The 7th Kundol Namkha Thinley Wangyal Rinpoche:

Kundrol Rinpoche is the 7th reincarnation of the great Kundrol Jatson Nyingpo of Tibet. Kundrol Jatson Nyingpo was a great tertön, revealer of hidden treasures and founder of the great seat of learning Mongyal Monastery in Tibet. Since the birth of the first Kundrol Rinpoche in 1700 AD, reincarnations of the Rinpoche have successively appeared to uphold the wheel of compassionate teachings of the Bon for the benefit of all sentient beings. The depth of the great deeds of Kundrol Rinpoche and the vastness of his knowledge are the signs that he is truly the great Terchen Kundrol Hung Chen Dodhul Lingpa in a different physical form.

Kundrol Rinpoche is a non-sectarian and has received teachings and empowerments with highly venerated Bon and Buddhist masters such as H.H. Dilgo Khyentse Rinpoche, H.H. Menling Tri Rinpoche, H.E. Dodrup Rinpoche and many others.

Mutsug Marro
KY




THE HISTORY AND DISCOVERY OF THE SKY DANCERS' SECRET TREASURY ON CHANNELS AND WINDS

By JLA:

The original story of the cycle's composition contains classical narrative patterns of the New Bön tradition. The cycle is attributed to Padmasambhava who transmitted it to mKha' 'gro Ye shes mtsho rgyal in a pagoda-cave (ke 'u tshangs) of the bSam yas mChims phu complex.

As is often the case in so many rnying ma gter ma revelations, Ye shes mtsho rgyal played a crucial role in asking the Great
Guru of Ü rgyan to disclose a teaching leading to Buddhahood in a single life time. Thus, according to the account given in the Yid ches lung gi che ba (p. 31-38), Padmasambhava received instructions from g.Yung drung blo gsal (the "gshen po of Ta zig")2 '; from both Li shu stag ring and Dran pa nam mkha' of Zhang zhung22 ; from Sri Simha and Humkara, the scholars (mkhas pa) of India~.i ; and from the ;Dakini bDud 'dul kun dga' ma.24

The instructions directly linked to the present cycle were transmitted to him by rDo rje phag mo, the Great Space-Mother ( dByings kyi yum chen mo), who granted him accomplishments (dngos grub) and initiation (dbang) in the rTsub 'gyur tshal
charnel ground in Ü rgyan.25 In particular, Padmasambhava received from her the special instructions regarding the Sky Dancer's practices of channels and winds (rtsa rlung).

These practices are supposed to contain the most profound teachings among highly advanced yogic exercises. They do not need preparatory rituals or arrangements nor do they need any musical ritual service. They bring life extension, prevent obstacles from arising, reverse defects, "kill" enemies (dgra bsad), subdue obstructive entities and enable the practitioner to spontaneously accomplish the four activities. 26

When engaging in these practices, obscurations are naturally purified and the two accumulations brought to completion.27 It is interesting to note here that such practices, although widely known in other transmission lineages, are specifically styled as "not known in India" (op. cit., p. 35 ).

The cycle is presented as being divided into Treatises (rgyud), Advices (lung) and oral instructions or Precepts (man ngag), even though such divisions do not concretely appear in the texts themselves. One may even say that, apart from the
historical works (nos. 3 and 30 of the list given below) and the two works (nos. 27 and 28 of the sa.ne list) describing the general outline of the cycle, the remaining texts all belong to the oral instructions (man ngag) type and do not retain the dialogic structure characteristic of the Tantras (rgyud) nor the essentializing nature of the agamas (lung). All the texts were supposedly transcribed by Padmasambhava and written down by Ye shes mtsho rgyal in a few words condensing their principles (tshig nyung don bsdus). These teachings are presented as previously unknown in the Land of Snow, a claim which could have been right in Padmasambhava's time although similar practices must have already existed in seventh or eighth century Tibet.

Padmasambhava adds that such practices will not occur in the future. Ye shes mtsho rgyal wrote them down with her own menstruation blood in the form of Sky Dancers' symbolic scripts (mkha' 'gro bdra 'yig) before putting them into a precious trove. Padmasambhava sealed it and the trove was entrusted to Vairocana, the 8th century famed translator and key figure in the later New Bön tradition (as well as in the Eternal Bon indeed).

Vairocana took it to rGyal mo rong in Eastern Tibet, where he hid it in a cave known as the mKha' 'gro gsang phug (Secret Cave of the Sky Dancers) in the gZi shod district ofNyag shod.28

In particular, the trove was hidden in the genitals of the rDo rje phag mo statue erected in that cave and entrusted to the guardian rDo rje ma! 'byor ma.

Padmasambhava made a prophecy saying that one named 'Ja' tshon snying po Ü rgyan Las 'phro gling pa, a figure "who does not incline towards either Bön or Buddhism" (ban dang chos la ris su ma chad pa)29 , will discover it and be the impulse of their spread in the world.

The discovery of the texts was made in an Iron-Bird year (lcags bya), which I provisionally propose as being* 1741
, and the transcription of the texts occurred in a Water-Pig year (1743, chu mo phag), in the monastic complex of g.Yung drung gling of the Dre shod district.

According to the discoverer's own account of the revelation of the cycle (gter 'hyung, p. 317 et seq.), during the second lunar month of the Iron-Monkey year [* 1740], he encountered (in a vision?) a yogini wearing bone ornaments. In very elusive words, she prophecized the discovery of the cycle, the time having come to reveal the treasure for the benefit of all beings.

The following year, in 1741 (lcags hya), on the 10th of the 3rd month, Kun grol went to the mKha' 'gro gsang phug and found the rTsa rlung mkha' 'gro gsang mdzod treasure text in the bhaga (vagina) of the rDo rje phag mo statue inside the cave.

Thereafter, he had successive visions of Padmasambhava, Ye shes mtsho rgyal, Padma mkha' 'gro and Vajrayogini.

However, the text is interesting in that it clearly shows that the revelation is part of a longer visionary process. Indeed, if on the one hand the texts are hidden in the secret parts of a statue, on the other hand, the evidence and knowledge of their existence appear in a series of visions which take place during a whole year.

In 1743 (chu mo phag, p. 323 ), Kun grol grags pa was residing in Dre shod in g.Yung drung gling and during a break in his meditation practice at the beginning of the 9th lunar month, he had a vision of rDo rje ma! 'byor ma who exhorted him to transcribe the DakinI symbolic scripts (mkha' 'gro bdra yig) from the yellow scrolls (shag ser) he had discovered. So this period was further extended to another year for the complete transcription of the symbolic scripts into Tibetan language and writing. Moreover, the discover was strongly requested to keep his revelation secret for three years (p. 321 ).

The gTer 'byung itself was written down by Kun grol grags pa during the 5th lunar month of the Wood-Rat year (which corresponds to 1744, p. 324). So no less than four years were necessary for the full revelation of the cycle, from its mention to Kun grol during an initial vision down to the closure or finalization of the cycle with his redacting complementary works.
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Re: Bön Sarma

Post by bbobkowski » Wed Oct 07, 2015 9:22 am

thank you for this post. According to bon sarma - there is image with Guru Rinpoche holding yungdrung as well as the company of Drenpa Namkha & Tsewa Rigdzin, have you seen? or is it anywhere available?

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Re: Bön Sarma

Post by kalden yungdrung » Wed Oct 07, 2015 11:28 am

bbobkowski wrote:thank you for this post. According to bon sarma - there is image with Guru Rinpoche holding yungdrung as well as the company of Drenpa Namkha & Tsewa Rigdzin, have you seen? or is it anywhere available?

Tashi delek B,

Thanks for your reply.

No , i did not seen before such a Thanka / Photo from Guru Rinpoche in company of Tsewang Rigdzin and Drenpa Namkha.

But i found another nice photo where we can see the ties of H.E . the 7th Kundrol Rinpoche and Guru Rinpoche.
H.E. the 7th Kundrol Rinpoche.jpg
H.E. the 7th Kundrol Rinpoche.jpg (89.97 KiB) Viewed 3542 times
Mutsug Marro
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Re: Bön Sarma

Post by kalden yungdrung » Fri Sep 09, 2016 4:49 pm

In addition:
H.E. the 7th Kundrol Rinpoche.jpg
H.E. the 7th Kundrol Rinpoche.jpg (101.25 KiB) Viewed 2930 times
Kundrol Rinpoche at Kundrol Ling in Thailand.
Remarkable to see Rinpoche with a Dorje in his hand. It was foretold that the Kundrol Rinpoches would be non sectarian, and so it is until today.

The 1000 Stars foundation is finally a Bon Sarma Dhamma Centre.
H.E. the 7th Kundrol Rinpoche is there one of the Spiritual Masters.
Also some Dorje Thekpa Masters, visit Kundrol Ling in Hua Hin / Thailand.

The 1000 Stars Foundation was blessed by the sister of the Thai Queen Sirikit.
So it is fully accepted, Tibetan Buddhism in Thailand.


มูลนิธิพันดารา The Thousand Stars Foundation
https://www.facebook.com/1000tara/photo ... 9812863146
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Lhasa
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Re: Bön Sarma

Post by Lhasa » Fri Sep 09, 2016 7:43 pm

I took an online live 'teaching' from this guy, and will never do it again. 7 incarnations and he still hasn't found out what love,compassion and bodhicitta are. He claims the authority to dictate who you can take teachings from, he claims he is your master and you must obey him, just because you came to his teaching. :jawdrop:
This is all I'm going to say.
No questions please, I don't want to start a debate, but I feel a word of caution is appropriate...this is my personal experience, YMMV.

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Re: Bön Sarma

Post by kalden yungdrung » Fri Sep 09, 2016 8:07 pm

Lhasa wrote:I took an online live 'teaching' from this guy, and will never do it again. 7 incarnations and he still hasn't found out what love,compassion and bodhicitta are. He claims the authority to dictate who you can take teachings from, he claims he is your master and you must obey him, just because you came to his teaching. :jawdrop:
This is all I'm going to say.
No questions please, I don't want to start a debate, but I feel a word of caution is appropriate...this is my personal experience, YMMV.

Tashi delek L,

Well in the world of Bön we have like elsewhere, better and lesser qualified Teachers.
Therefore i go in Bön for the better Masters, and avoid in that way the lesser qualified "Masters".
The quality of the teachings are very important too, and i can bear an unsympathetic Teacher, if his/her Teachings are correct. This, in case he/she is not my Tsawe Lama. But i agree if the Master is "unsympathetic", and the teachings la la, then better do not make contact.
Everybody must decide personal, who is better and who is not.
There are many personal reasons to agree to a Master and disagree.
I know spreading the Dharma to get famous and rich, that does not decorate a "Master".
Many "Masters" are occupied with big and bigger and more and more.
But that is real Tibetan, isn't it?


Mutsug Marro
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Re: Bön Sarma

Post by kalden yungdrung » Sun Sep 11, 2016 9:43 am

IN ADDITION:

Here the webpage of the 7th KundrolRinpoche.

https://zamongyal.com/tag/nyame-sherab-gyaltsen/
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Re: Bön Sarma

Post by kalden yungdrung » Mon Dec 18, 2017 9:57 pm

IN ADDITION:

His Holiness the Gyalwa Menri Trizin Rinpoche , the Bön Yongdzin Rinpoche and the 7th Kundrol Rinpoche.
Attachments
H.H. Menri Trizin Rinpoche - The Bön Yongdzin Rinpoche - The 7th Kundrol Rinpoche.jpg
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Re: Bön Sarma

Post by kalden yungdrung » Tue Dec 19, 2017 4:39 pm

Kundrul Dragpa Rinpoche - 00.jpg
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Kundrol Dragpa’s Teachings

By

KRISADAWAN METAVIKUL (KALSANG DAWA)
Director 1000 Stars Foundation in Hua Hin / Thailand
(1000 Stars Foundation was opened / inaugurated, by the Thai Queen Sirikit whose palace is in Hua Hin).

Base, Path and Fruit

If Buddha of the Base is not recognized,
Buddha of the Path does not illuminate in the mind stream.
When Buddha of the Path does not shine in the mind stream,
Buddha of the Fruit is not achieved.

Hence, one needs to practice on all the 3
– Base,
- Path
- Fruit.

That the mind does not move, is empty but radiantly clear is the Base.
That reflection of clarity in emptiness manifests is the Path.
That clarity and emptiness exist without grasping is the Fruit.

The Kundrol Dragpa Rinpoche


--------------------------
BIOGRAPHY OF THE KUNDROL DRAGPA RINPOCHE

Kundrol Drakpa was born in the early 18th century in Golam (sgo lam), in the Dresho (dre shod) district in Khyungpo (khyung po). His father, a member of the Mutsa Ga (dmu tsha sga) clan, was called Mongyel Drungmu Wer (smon rgyal drung mu wer), which is a zhangzhung name for Yungdrung Gyelpo (g.yung drung rgyal po). His mother was named Takza Tsering Tso (stag bza' tshe ring mtsho).

It is said that up until the age of 4 he did not utter a single word. One day, while he was sitting next to the entrance door of the house, he saw a yogi. He hurried back into the house saying that there was a strange old man at the door of the house. Even though the parents were astonished at hearing their son talk for the first time, they checked at the entrance door but could not find anybody. People speculated that yogi was the famed ancient master known as Tonggyung Tuchen (stong rgyung mthu can) who is believed to appear to the fortunate.

According to tradition, the following year, while Kundrol was playing with other children, his father scolded him for wasting his time. Kundrol responded: "Father, what dare you say? If my body appears to enjoy these childish games, please know that my mind is the Absolute Body (bon sku) and is therefore immutable!" All those who witnessed the event were flabbergasted.

During his early childhood, Kundrol’s family lived in Kongpo (kong po) but at one point his father decided that that the family should go back to their land in Khyungpo. It is said that as they were leaving their village, the locals asked Kundrol for an empowerment.

In his early adulthood, Kundrol took ordination vows from Geshe Yungdrung Tendzin (dge bshes g.yung drung bstan 'dzin), the twenty-fifth holder of the Atri (a khrid) system of Bon Dzogchen, and received on this occasion the name Namkha Yeshe (nam mkha' ye shes). The Geshe also transmitted him all the initiations (dbang), reading transmissions (lung) and instruction guidance (khrid) of the outer and inner teachings of Bon. In particular, Kundrol received from him the direct introduction to the Great Vehicle, to the natural state (gnas lugs theg pa che'i ngo sprod). In this context, in the Bon tradition, the expression "Great Vehicle" (theg chen) refers to Dzogchen (rdzogs chen), not to the Mahāyāna, as one would normally expect. From that time onwards, it is said that his knowledge became so vast that he was actually able to embrace in his mind all the teachings of the Buddhas.

After this intensive training with Geshe Yungdrung Tendzin, Kundrol travelled to U (dbus) and Tsang (gtsang) where he met Rinchen Ozer (rin chen 'od zer), the then abbot of Menri Monastery (sman ri dgon). He renewed his vows with him and received on that occasion the name Gyelwa Ozer (rgyal ba 'od zer).

While he was in central Tibet, Kundrol took the opportunity to study with the main master of the Bon lineages associated with the Dru (bru), Zhu (zhu), Pa (spa), Meu (rme'u) and Shen (gshen) clans, receiving numerous initiations, reading transmissions, and so forth.

On his way back to his native region he had numerous spiritual experiences which greatly stimulated him. He trained intensively in the yoga of channels and winds (rtsa rlung) and was able to live simply dressed with a cotton robe. He did several long solitary retreats in the mountains and, like most hermits, endure privations, surviving merely with three bowls of tea each day and a small amount of tsampa.

Kundrol Drakpa's root-master, Sanggye Lingpa (sangs rgyas gling pa, 1705-1735), also known as Jangchub Dorje Tsel (byang chub rdo rje rtsal). Shardza Tashi Gyeltsen (shar rdza bkra shis rgyal mtshan, 1859-1934), the biographer of the main source of the present rendering of Kundrol's life, does not mention Sanggye Lingpa, despite the crucial role the latter played in Kundrol’s life. This silence should not be viewed as a political choice, given that Sanggye Lingpa is one of the main incarnation lines of the New Bon tradition. Rather it reflects the fact that Sanggye Lingpa did not play a role in the lineage and tradition of the Instructions on the Primordial A (A khrid), the subject of Shardza Tashi Gyeltsen's book.

Throughout his life, Kundrol Drakpa never stopped turning the Wheel of Bon through teaching, debating and composing a gigantic volume of works. He is renowned for his cycle on Peaceful and Wrathful deities (zhi khro), as well as several key works on Great Perfection teachings, starting with a short cycle entitled Pointing Directly at the Essentials (dmar mo mdzub tshugs). This cycle is directly associated with Atri system and actually represents an effort in incorporating special practices into Atri, such as secret instructions on the third initiation (previously unknown in Atri), as well as instructions on "Passing over the Crest" (thod rgal), the most secret and profound instructions of the entire Dzogchen tradition. This cycle is actually based on oral instructions going back to Tagu Nyigyel (sta gu nyi rgyal, 17th century) who introduced these practices in the curriculum of the Atri instructions. Kundrol Drakpa is counted as the twenty-sixth holder of the Atri lineage.

Among his many disciples, five played influential roles in spreading his teachings:

Mushen Kunga Puntsok (dmu gshen kun dga' phun tshogs), Trokhyung Namkha Wangden (khro khyung nam mkha' dbang ldan), Trotsang Tendzin Norbu (khro tshangs bstan 'dzin nor bu), Raton Yungdrung Gyurme (dbra ston g.yung drung 'gyur med), and Tokden Yeshe Tendzin (rtogs ldan ye shes bstan 'dzin), who was born in Tromdzong (khrom rdzong) and was his main heir in this lineage of transmission.

We have no information about the date of his passing. The last year mentioned in his autobiography is 1769 but he probably lived a few more years.


Kundrol Drakpa's incarnations have continued to be identified. They are:

1. Kundrol Drakpa (b. 1700)
2. Luwang Gyelpo (klu dbang rgyal po), born in central Tibet
3. Tendzin Rinchen Tsukpu (bstan 'dzin rin chen gtsug phud)
4. Tendzin Tsultrim Drakpa (bstan 'dzin tshul khrims grags pa),
5. Rigdzin Dudul Lingpa (rig 'dzin bdud 'dul gling pa), born in Derge (sde dge)
6. Hūṃchen Drodul Lingpa (hūṃ chen 'gro 'dul gling pa, 1901-1956), also known as Drodul Drakpa ('gro 'dul grags pa)
7. Namkha Trinle Wangyel (nam mkha' phrin las dbang rgyal, b. circa 1957).
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Re: Bön Sarma

Post by kalden yungdrung » Tue Dec 19, 2017 5:47 pm

།ཀུན་གྲོལ་འཇའ་ཚོན་སྙིང་པོའི་སྤྲུལ་སྐུ་ཀུན་གྲོལ་ཧུཾ་ཆེན་འགྲོ་འདུལ་གླིང་པ།།
Kundrol Humchen Drodul Lingpa (kun grol hum chen ‘gro ‘dul gling pa, 1901-1956)

By
Naljor

------------------
Kundrol Humchen Drodul Lingpa - 00.jpg
Kundrol Humchen Drodul Lingpa - 00.jpg (59.84 KiB) Viewed 1769 times
his exceptional foto, circa 1950, shows him with his long hair half loos hanging down or ralpa changlo (ral pa lcan lo) .

The 6th incarnation of Kundrul Dragpa Jatsön Nyingpo ( kun grol ‘ja‘ tshon snying po, 1700-) was known as Kundrol Humchen Drodul Lingpa (kun grol hum chen ‘gro ‘dul gling pa).

The 4th and 5th Kundrol Rinpoches also played a great role in the tradition of Shardza Tashi Gyaltsen as particularly the 5th Kundrol Dragpa Chime Düddul Lingpa was a master of Shardza Rinpoche in the late 19th century.

He was one of the main disciples of Shardza Tashi Gyaltsen Rinpoche and a master of Rakshi Tokden Rinpoche Drime Yungdrung and of Yongdzin Rinpoche Lopön Tendzin Namdak, which mentions this tulku and tertön, as he met him when he was very young. Yongdzin Rinpoche describes him a very impressive appearance.

The present Great Master Za Mongyal Lase Rinpoche, residing in Lhasa and Chengdu, is his the son of Humchen Drodul Lingpa. His own son is regarded as an incarnation Sangnag Lingpa. The actual and seventh tulku in the line of Kundrol Dragpa Jatsön Nyingpo is the present Kundrol Tulku is Namkha Trinle Wangyal, who lives in India and teaches also in USA.
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Re: Bön Sarma

Post by kalden yungdrung » Tue Dec 19, 2017 8:26 pm

Khandro Khachö Wangmo

By Naljor:


།་མཁའ་དཔྱོད་དབང་མོ།།

Khandro Khachö Wangmo
(mkha' 'gro mkha’ dpyod dbang mo, ca.1928-1987)

Khandro Khachö Wangmo  - 00.jpg
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Khandro Khachö Wangmo was the daughter of the 6th Kundrol Dragpa aka Kundrol Hūṃchen Drodul Lingpa (hung chen 'gro 'dul gling pa, 1901-1956) and sister of Mongyal Lhase Rinpoche’s (smon rgyal lha sras rin po che).

She was considered an incarnation of Khandro Dechen Wangmo( mkha' 'gro bde chen dBang mo, 1868-1927), spiritual friend and consort of Sangngag Lingpa (gsang sngags lging pa's) Both of these khandromas were important female Masters, practitioners and female tertöns (gter ston ma) or treasure discoverer, who discovered lost religious statues, objects and treasure texts from the sacred mountains such as:

- Kongpo Bönri in South-Eastern Tibet
- Mount Murdo in Gyarong, Far-Eastern Tibet.

Khandro Khachö Wangmo was also the first wife and consort of Tsophu Dorlo Rinpoche (mtsho 'phu rdor lo rin po che, ca. 1930-2004). The 2nd wife of Tsophu Dorlo Rinpoche was a relative of Tsophu Dorlo’s first wife, Khandro Khachö Wangmo, who died while on pilgrimage in central Tibet in 1987.

About a year after her death, a baby was born to Tsophu Dorlo Rinpoche and his second wife, and Tsophu Dorlo Rinpoche identified the child as the reincarnation or Tulku (sprul sku) of Khandro Khachö Wangmo
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Re: Bön Sarma

Post by kalden yungdrung » Tue Dec 19, 2017 10:24 pm

Khandro Dechen Wangmo

By
Raven Cypres Wood :applause:

-----------------
Dechen Khandro Wangmo.jpg
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In 1918 at the age of 51 , Khandro (Sanskrit: dakini) Dechen Chokyi Wangmo revealed a terma, or hidden religious treasure, that contained the hagiographies of 16 female realized practitioners. This was only one of many treasures that she revealed during her lifetime. Born in Nyarong Tibet in 1868, Dechen Wangmo began having clear revelatory dreams by the young age of 7.

These dreams continued throughout her lifetime and often contained the location as well as the key to revealing many terma. A non-sectarian practitioner, she was a disciple of both Bön and Buddhist lamas including the greatly esteemed and realized Shardza Tashi Gyaltsen. Her main practice was Dzogchen accompanied by long life practices. She compiled a chöd text and composed spiritual songs, including a song of revelation while she was practicing at the sacred site of Kongpo Bönri.

Consort and spiritual companion to the terton Sang Ngak Lingpa, it was Dechen Wangmo’s dreams that alerted him to the location of many terma as well as giving the key for opening them. Traveling to Hor, the couple stopped by a lake whereby Khandro Dechen Wangmo retrieves the terma of a statue of Ludrup Yeshe Nyingpo as well as a sacred text from the water spirits guarding the lake. Having arrived in Hor, she is asked by the king of Hor to give teachings in addition to the teachings and empowerments given by Tertön Lingpa.

She had her own disciples, some of whom compiled a hagiography of her which details her many pilgrimages, terma revelations and dreams and sacred visions. Her importance and realization was recognized by many lamas who wrote long life invocations for her. She and Tertön Lingpa traveled extensively but their activities were mainly focused in the Amdo area of Tibet.
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Re: Bön Sarma

Post by kalden yungdrung » Wed Dec 20, 2017 12:57 am

IN ADDITION:

Guru Rinpoche & the Kundrol Rinpoche
Attachments
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Re: Bön Sarma

Post by kalden yungdrung » Wed Dec 20, 2017 2:40 am

IN ADDITION:

The 7th Kundrol Rinpoche and Dawa Kalsang the director of the 1000 Stars Foundation in Hua Hin / Thailand.
Kundrol Rinpoche at 1000 Stars Foundation - Thailand - Hua Hin.jpg
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Re: Bön Sarma

Post by kalden yungdrung » Wed Dec 20, 2017 3:08 am

Kundrol Drakpa's incarnations have continued to be identified. They are:

1. Kundrol Drakpa (b. 1700)
2. Luwang Gyelpo (klu dbang rgyal po), born in central Tibet
3. Tendzin Rinchen Tsukpu (bstan 'dzin rin chen gtsug phud)
4. Tendzin Tsultrim Drakpa (bstan 'dzin tshul khrims grags pa),
5. Rigdzin Dudul Lingpa (rig 'dzin bdud 'dul gling pa), born in Derge (sde dge)
6. Hūṃchen Drodul Lingpa (hūṃ chen 'gro 'dul gling pa, 1901-1956), also known as Drodul Drakpa ('gro 'dul grags pa)
7. Namkha Trinle Wangyel (nam mkha' phrin las dbang rgyal, b. circa 1957).




1. Kundrol Drakpa (b. 1700)
The First Kündröl Rinpoche was the main disciple of Tertön Sangye Lingpa (1705-1735) who tried to establish a very special lineage among that of New Bön.

However, it should be noted that Kündröl Rinpoche's tradition is somehow different from that of his master, and despite from receiving considerable influences from both Nyingma and Kagyu lineages, it has remained one of the most active Bönpo lineages in Eastern Tibet down to the present day. Some of Kündröl Rinpoche's compositions, such as his famed Heart Drops of the Sky Dancers (mKha' 'gro snying thig) or his Secret Treasury of the Sky Dancers on Channels and Winds (rTsa rlung mkha' 'gro gsang mdzod), have even been upheld by lineage holders of the Menri tradition, as was the case for Yongdzin Sangye Tenzin Rinpoche who was particularly skilled in the Secret Treasury of the Sky Dancers.

The 4th and 5th Kündröl Rinpoches also played a great role in the tradition of Shardza Tashi Gyeltsen in the late 19th century and the 6th Kündröl Tulku was himself a direct student of Shardza Tashi Gyaltsen Rinpoche. When he was young, Yongdzin Lopon Rinpoche met him in Eastern Tibet.

http://zamongyal.com/teachers.html
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Re: Bön Sarma

Post by kalden yungdrung » Wed Dec 20, 2017 3:47 am

IN ADDITION:

By Jean Huang / Taiwan

A short biography of H.E. the 7th Kundrol Rinpoche:


H.E. the 7th Kundrol grew up in Mindrolling until age 21 total 15 years
He went to Menri for > 10 years
He went to Dingo Monastery for sometime , he saw Guru Rinpoche there .
He joined Sera Me for sometime won the debate , monks there start asking him where do you come from
He went to Penor Rinpoche for post Geshe class
He visited Chardad Rinpoche often and Sakya HH
After Menri he was like a Yogi for sometime ( in Dawa's article)
Past 10 years he did some teaching , but since 2013 got blocked
Olmo Ling has some teaching titles
Yeru Center 2014
In USA and Canada there are few / limited students , so he gave all chances to Geshes.
Asia and Tibet are his favorite places for teachings
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Re: Bön Sarma

Post by kalden yungdrung » Wed Dec 20, 2017 4:16 am

IN ADDITION:

BY
Jean Huang / Taiwan
===========
The 7th Kundrol Rinpoche and Lassey Rinpoche.jpg
The 7th Kundrol Rinpoche and Lassey Rinpoche.jpg (75.38 KiB) Viewed 1645 times

He passed away 2014 (Lasey Rinpoche ? ) am not sure about the spelling , just more than 3 years now.
He is the son of 6th Kundrol Rinpoche.
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Re: Bön Sarma

Post by kalden yungdrung » Wed Dec 20, 2017 4:52 am

BY
Jean Huang
7th Kundrol Rinpoche & statue 1st Kundrol Rinpoche..jpg
7th Kundrol Rinpoche & statue 1st Kundrol Rinpoche..jpg (99.57 KiB) Viewed 1629 times

First Terchen Kundrol Jatson Nyingpo
第一世 根株仁波切,也是根株傳承創始人

Kundrol Jatson Nyingpo was born in the iron (male) -Dragon year of the Tibetan calendar, 1700 A.D.

He became a revealer (Tertön) of hidden treasure after he accomplished and mastered the tenets of the lineage, a top scholar among many accomplished masters.

He revealed many hidden treasures in all the 3 providences of Tibets. Especially in the holy pilgrim sites in eastern Gyalmorong. In doing so he showed a reign of Bön teachings in the eighteen counties of Gyalmorong and planted the seeds of great enlightenment. Among the myriad precious images,holy painting and numerous immeasurable precious statues that he built, the greatest is Gaden Dhargyal Ling or popularly known as Mongyal Gon, in front of holy eastern Za Chugmo Palri.

This was built according to the vision of deities of hidden treasures and protective deities in 1733, Wood - Hog year of the traditional Tibetan calendar.Ever since the establishment of Mongyal Gon, the successive lineage has continuously kept the wheel of Mindol teaching turning.

This picture of Kundrol Tulku and statue of 1st Kundrol Rinpoche was taken at May 2016 in Kundrol Ling , Thailand / 1000 Stars Foundation.
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Re: Bön Sarma

Post by kalden yungdrung » Wed Dec 20, 2017 8:37 pm

IN ADDITION:

Za Mongyal Yungdrung Ling
A Tibetan Bön Monastery in Tibet and India.

Za Mongyal Yungdrung Ling, is a Bön monastery in Tibet and the Head of the Monastery is the 7th Kundrol Rinpoche.
There is also a little monastery in Dehra Dun / India with the same name.


Za Mongyal monastery in Tibet.jpg
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Re: Bön Sarma

Post by kalden yungdrung » Thu Dec 21, 2017 3:07 pm

Tashi delek,

The 7th Kundrol Rinpoche, is building in Tibet at Za Mongyal monastery, a new tempel for Guru Rinpoche.
The Kundrol Rinpoche - 025.jpg
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