Bön monasteries in Tibet, Nepal and India.

Discussion of the fifth religious tradition of Tibet.
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kalden yungdrung
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Sat Nov 26, 2016 9:31 pm

In addition:
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The best meditation is no meditation

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kalden yungdrung
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Sun Dec 18, 2016 2:35 pm

Tashi delek,

Geshe Rinchen Tenzin Rinpoche is a very well known Geshe inside Bön.
This Geshela lives in Russia and is at the moment constructing a nice Bön Dharma Centre in Russia's cultural city St. Petersburg.

Because Geshe Rinchen Tenzin Rinpoche is a Medicine Lama, there will be the possibility to study Tibetan Medicine.
Geshe Rinchen Tenzin Rinpoche has a very detailed Geshe degree which i will post below.

Mutsug Marro
KY.

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The best meditation is no meditation

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kalden yungdrung
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Sun Dec 18, 2016 2:36 pm

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The best meditation is no meditation

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kalden yungdrung
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Sun Dec 18, 2016 2:36 pm

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The best meditation is no meditation

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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Sun Dec 18, 2016 2:50 pm

Geshe Rinchen Tenzin Rinpoche.jpg
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Geshe Rinchen Tenzin Rinpoche's education: :twothumbsup:

7- 9 years (1978)
Transmission, comments and secret instructions on the Word of The Enlightened Teacher Victorious Shenrab Miwo (Biography, Sutra, Tantra, Abhidharma).

Text from the Sutra section, which is the king of all medical treatises of Shangshung and Tibet, Bdud rtsi bang mdzod “Vase of Four Bumzhi Sutra’s Nectar”, its subsection being a medicinal root text Thugs ‘bum mkha’ sngon “Blue Sky-like Essential Sutra”. Transmission, comments and oral secret instructions on the first Location from the White Sutra of Healing – “Pulse and Urine Diagnostics Sutra”.

Brda dag rin chen gter khyim, “The Family of the Precious Treasury of Grammar and Orthography” by Kyungtrul Jigme Namkhai Dorje; Sumchunpa’s root text on grammar Srid pai sgron me “Lamp of Existence” and Tagjuk.

10-11 years
Bdud rtsi mdzod ‘bum “Vase of nectar” – the commentary, transmission and oral instruction on its 2nd section Gso byed dpyad ‘bum khra bo “Variegated Healing Sutra”.


13-15 years
Instructions, comments and transmission of the 3rd part of the Bumzhi: Gso bay nаd ‘bum nag po “Black Sutra of Diseases to be Healed”. Comments and transmission of the Akhrid thun mtshams bco lnga bka’lung rgya mtsho “The Ocean of Words and Instrustions, Atri of 15 Sessions” on the stages of preliminary Ngöndro practices by the Victorious Shardzawa.


Learning and applying inner preliminary practices:

1. To invoke belief and trust in the special objects of the refuge, protecting us from provisional suffering and general suffering of samsara, he has taken Refuge and recited the Refuge Prayer 100.000 times.
2. To purify afflictions and defilements of himself and other sentient beings, he has performed 100.000 prostrations.
3. He has recited one hundred thousand prayers to cultivate Bodhicitta or enlightened intent, which have the following motivation: “In order to purify all sentient beings, who were our mothers, from the 3 types of intolerable suffering of samsara, may I swiftly attain the Buddahood”.
4. To purify afflictions and defilements of himself and other sentient beings, using four powers has offered penance and recitation of the one hundred syllable mantra of the four Jewels (Guru, Buddha, Dharma, Sangha) 100.000 times.
5. To accumulate huge merits for all the sentient beings, has offered the mandala for 100.000 times.
6. To receive the blessing of Lama’s and the Three Jewel’s Body, Speech and Mind into his mindflow, and to receive the four initiations, has 100.000 Guru Yoga prayers.
7. To conceive the Unborn Body of Bon, the Dharmakaya, which is the aspect of Emptiness, has recited the Kunsang Selwa Guzab mantra 100.000 times.
8. To obtain the Uninterrupted perfection body, Sambhogakaya or Dzogku, which is the aspect of Clarity, has recited 100.000 times the 8-syllable mantras Khorwa Tontrug.
9. To achieve the Inseparability of Clarity and Emptiness and obtain the form body of Nirmanakaya, has recited 100.000 Ngensong Tontrugyi Nyingpo mantras.


16-17 years
Instructions and transmissions of Sman ‘bum dkar po “The White Sutra of Healing”.


18 years (1987)
Studying from Lama Pula Sonam Rinchen Rinpoche on the practice of Drenpa Father Lama and Spiritual Sons, the deep method of Sku gsum bcud dril “The Accumulation of the Three Bodies’ Essence”, Phowa transference practice (and received signs of accomplishing it).

From the realized Togden Khawo Sherab Phuntsog received comments to the Body Offering practice (Chöd) Lus sbyin mkha’ ‘gro gad rgyangs “Dakini’s Loud Laughter”.


19 years (1988)
Entered the Pula Yungdrung Tenphel Ling monastery, where he has received from his teacher Tsultrim Tharchin the transmissions of outer, inner and secret yidam practices and different tantric practices and rituals, has learned the melodic variations, instructions on making Namkhas and Gyanris from the threads, instructions on drawing lines and making sand mandalas according to the Victorious Dru tradition.


20-23 years
Received from Lama Pula Sonam many transmissions, initiations and comments on outer, inner and secret yidam practices. Performing offering rituals in the Protector’s Temple has conducted several 100 day retreats on yidam Palchen Gecko practice and has achieved realization signs when studying the practice of consciousness transfer Phowa for the others.
From the Insightful Togden Khawo Sheram Phuntsog Rinpoche he has received the teaching on the text of Sku gsum rang shar “The self origination of Three Kayas” by Victorious Shardzawa, comments and transmissions of the Tsalung practice of winds and channels and the Tummo practice of inner heat Ye shes me spung “The Fire of Primordial Wisdom” and practiced them, first perfoming the Sambhogakays recitation practice Stang ra, then the Middle Wind Bar rlung, then Soft Wind ‘jam rlung and the Harsh Wind of Drag rlung and others.

Has practiced the ‘khrul ‘khor Yantra Yoga with its sections of A khrid and Snyen rgyud, received the signs of obtainment in Bde drod bliss heat, Chu ras drying wet cloth with a naked body in the frost, Rlung ras when dry cloth becomes wet on the naked body in the wind.

The practice of water purification Chu sbyangs through Rgyab thur, the practice of fasting Sku gsum bcud len “Extracting the essence of the three bodies”. In one hundred and fifty days he had completed the tum mo and bcud len practices.


24 years (1993)
When Kyabje Menri Yongdzin Tenzin Rinpoche has visited the monastery, Geshe Rinchen Tenzin has received the four initiations of Ma rgyud yidam. In some time he made a one hundred days solitary retreat on Magyu.
The transmission of Yundrung Bön’s tradition Kangyur from the Insightful Khawo Sherab Phuntsog Rinpoche. Entered the Pal Shenten Menri Shedrub Dude monastery.
Comments and transmissions to the Menri Khenchen Nyima Tenzin’s text on the teaching in general and the foundations of the logic Thun mong bsdus grwa’ rnam bzhag by Tunmong Dudre Namshak “The Presentation Of The Regular Assembly of Bodies”.


25 years (1994)
Transmissions and comments on the Nyer mkhoi rtsod pa “Important points of the disputes” and Thun mong bsdus grwa’ rig lam “The Extensive, Middle And Minor Logical Paths of the Usual Collection of Topics”, showed good results in the practice of countering the opinion of the opponent, presenting his own opinions and debating.


26 years (1995)
Comments and transmission to the text on the Reasoning Logic: Rtags rig tsad mai dgongs don “The meaning of logical ideas”, mastered the logic of indirect formation of Jepak Tsema. Also, every day he has learned and memorized a decorative passage on poetry from Snyan ngag rin chen lde mig “The Precious Key of Poetry”, writing three examples to each passage daily.


27 years (1996)
Comments, oral instructions and transmission to the text by Je Rinpoche Unparalleled Sherab Gyaltsen Tshad ma rnam ‘byed ‘phrul gyi sgron me “The Wonerful Lamp, explaining the Logic” and such aspects as the Presentation of the Conceived Object, Presentation of the Concieving Mind and the Presentation of the 2 Types of Special Logic, and through the disputes he has cut off the mind constructs in the Blo rig, the science of consciousness.


28 years (1997)
Theg ‘grel me long dgu by the Eighth Leading Teacher Victorious Shenrab Miwo “Nine Mirrors –Explanations of the Vehicles.” Studying the creation of horoscopes of life and overcoming obstacles by the text of Khedrub Lungtok Gyamtso Snang srid me long, “The Mirror of Appearances and Existence”.


29 years (1998)
Comments and transmission on the text by Je Rinpoche Unparalleled Shenrab Gyaltsen “The Wonderful Lamp of Paths and Lands” Sa lam ‘phrul gyi sgron me, the presentation of the two truths, which is thefoundation of the preliminary practices of the Paramita Sutra Path.
The Path, stages of the union of method and wisdom: the Presentation of the four truths, the Instructions onthe method of obtaining deity-Teacher, the Presentation of taking Refuge in special objects, Bodhicitta in thetradition of the Great Vehicle Gyung drung sems dpai ranm bzhag and the Presentation of entering of a common being to the path Lam zhugs so skyei rnam bzhag.

First,
3 paths of accumulation Tshogs lam: the bigger, the medium and the smaller, in order to understand the general meaning of emptiness. Then the Path of Union Sbyor lam of the 4 times of primordial wisdom, where the general meaning manifests clearer. On the Aryan path: first, when emptiness is first conceived experientially, the first stage or land is achieved. The vision path Mthong lam, explained in the Mthong lam nges ‘byed yan lag bdun gyi rnam bzhag Presentation of the Discerning Vision Path in 7 Components.

Second,
after having seen the suchness (of all phenomena), one achieves the greater, middle and smaller Paths of Meditation Bsgom lam, where one becomes accustomed to that perception.
There are 3 sections in each, nine in total, and one land-level per each section. So 9 lands, and added one land-level of the Vision Path, 10 Lands are presented.

At the end, the Presentation of the Non-studying Path Mi slobs lam, the method of achieving the union of the Dharmakaya Bön body and Nirmanakaya. Through the disputes he had mastered 5 Paths and 10 Lands of the Sutra tradition.
He has completed studying the Astrology text Snang srid me long “The Mirror of Appearance and Existence”.


30 years (1999)
Has received the 250 full vows of Gelong.
The text, created by the abbot Menri Kunkhen Nyima as an explanation of the Prajnaparamita Sutra Bka gnad tshig don rab gsal “Clarification of Main points, Words and Meaning”.
The first period of Prajnaparamita, “Existence Realm” Srid khams, where, according to the text, compiled by the Teacher Leading Victorious Shenrab Miwo Kunle Nampar Gyalwa, the qualities of instructions, comments explaining the words of the Victorious in the Times of arguments, when the period of human life is a 100 years, and the components of the Existence Realm are explained.

During the 2nd Prajnaparamita period he has received the instructions, transmission and comments on Rin po che rgyun gyi khams “Precious Realm of the One On The Path” and its components, and through the disputes having wiped out all the excesses in the understanding of the words and meanings.
Had studied Lnga bdun gyi rnam bzhag, the “Presentation of the 5 and of the 7” on the text of the White Stellar Astrology Yid zhin dbang rgyal, written by Khyungtrul Jigme Namkha.


31 years (2000)
Studying the text by Yongdzin Namdak Odser of the third period of Prajnaparamita —Sngan bai khams Realm of Appearances, the 4th period – Stong pai khams The Realm of Emptiness, of the 5th period – So so gsal bai khams The Realm Of the Individually Clarifying Distinction Wisdom, of the 6th period – Rig pai khams The realm of self-aware primordial wisdom, of the 7th period – Klong chen
dbyings kyi khams Realm of the Great Space Sphere, of the eigth period – Mnyams pai khams Realm of Equal Parts, and the components for each of these realms. Having these instructions, attained the 3 Types of Wisdom and the 4 Types of Actions in the Prajnaparamita Sutra tradition through disputes, and so becoming aware of the Presentation of the Eight Great Reals or the result — Dharmakaya Bön Body.


32 years (2001)
Comments and transmission of the root text by Thukje Tsunme Tong Sheram Ödser, Dbu ma bden gnyis “2 Truths of Madhyamaka” and the corresponding commentary.
Has attained the view, free from the 8 extremes of the mind constructs, and through disputes has studied the Base: the 2 truths, the path: method and wisdom, and the result: the union of the 2 bodies, i.e. Dharmakaya Bön Body and the Rupakaya Form Body.

Studying 3 higher supports for the body, voice and mind of the Victorious ones, all possible supports for the body of the Victorious – different types of stupas and the 120 types of drawings for stupas, 3 types of tantric mandalas, outer, inner and secret symbols, building sand mandalas, the substances and line drawings.


33 years (2002)
Comments and transmission of the text by Je Nyanme Chenpo, Mdzod ‘grel ‘phrul gyi sgron me “Wonderful Lamp That Explains the Abhidharma”, which includes:
1. – Srid pa gsum gyi gnas, 3 Existences
2. —Bskal ba dgui gnas 9 Kalpas of Absence
3. — Mi gyo ba dbyings bzhi yi gnas 4 Immutable Spheres
4. – Gsal bai ye shes lnga yi gnas 5 Primordial Wisdoms of Clarity,
5. – Kun gnas snos bzhi gnas 4 vases for everything,
6. – Skye ‘phel bcud gsum gyi gnas Birth, Growing and Essence
7. – yul gcod pr byed pi dbang po drug gi gnas 6 Organs of Sences, Concieving the Object,
8. – Phra rgyas dug gsum gyi gnas 3 Poisons, Sublime and Dispersed
9. – Rten cing ‘brel ba gnyis kyi gnas Interdependence of Consciousness and the Support,
10. – ‘dus pai phung po lnga yi gnas The Accumulation of the 5 Aggregates,
11. – Mngon rtogs skye mched drug gi gnas 6 Sources of Emotional Perception – Clearly Percieving Ayatanas,
12. – rgya che bai khams nig sum gyi gnas 3 Vast Realms,
13. – rang bzhin mtshan nyid gnyis kyi gnas 2 Characteristics of the Self Nature,
14. – Las dang spyod pa lnga yi gnas Karma and Behavior, 5 types,
15.– ‘gro bai lam ni bzhi yi gnas 4 Paths of the Sentient Beings,
16.– Rten gzhi sa ni gsum gyi gnas Support, Foundation and Land,
17. – Sgrub pai ‘bras bu bzhi yi gnas 4 Achievable Results.
Studying the offering of mantras to the body, speech and mind of the Victorious ones, i.e. the rules of
empowering statues with mantras and the rituals of Rabne consecration.


34 years (2003)
Je Nyame Chenmo’s text ‘dul ‘grel sgron me “Wonderful Lamp, Explaining the Vinaya”, including the 8 Pratimoksha vows of personal liberation, the qualities of the teachers who ordain these vows, the qualities of the students who take these vows, how they are taken, the number of rules, main and secondary, to support the vows, the failing and violations, how they can happen and how the vows could be restored in case of violations (The Essence of Vinaya).
For 3 years he has performed the duties of the singing master during big sermons in the Menri monastery. He has received the initiations of the Gsas mkhar mchog lnga, 5 Higher Mandalas, Kachen Degu and other initiations of the Vehicle of Primordial Wisdom from the 4 sections of Tantras, through the section of Inner Tantras in the Vehicle, Apparently Manifesting Compassion Mngon bskyed thugs rjes rol pai theg pa. Also through the Extremely Essential All-Accumulating Vehicle Shin tu don ldan kun rdzogs theg pa he has received the initiation of Ma rgyud gsang mchog mthar thug and other initiations of the Great Primordial Wisdom.


35 years (2004)
The Text by the Teacher Leading Eighth Victorious Shenrab Miwo, Theg pai rim pa mngon du bshad pai mdo rgyud “The Levels of Vehicles, Explicit Explanation of Sutra and Tantra”. From 4 Sections of Tantras in the section of Outer Tantras — The Vehicle of Action - Pure behavior of Primordial Initiation Bya ba gtsang spyod ye dbang gi theg pa (Kriya Tantra), and the Vehicle of Clairvoyance, Having All Apects Rnam pa kun ldan mngon shes kyi theg pa (Charya Tantra).

In the section of Innter Tantras – The Vehicle, Apparently Manifesting Compassion Mngon bskyed thugs rjes rol pai theg pa and the Vehicle Wherein Everything is Perfect and Meaningful Shin tu don ldan kun rdzogs theg pa. In each of these 4 Vehicles – studying the view to conceive, commitments to hold, stages of meditation, accomplishment method, behavior, actions and the result achieved.
The transmission and comments to the text by Yondzin Tendzin Namdak Rinpoche: Sngags rim chen mo gsang sngags bka’’grel gsal bar byed pa “Stages of Tantra, Clarification and Explanation of the Word of Tantra”, on how to become aware of the Base of all 4 sections of Tantras — Primordial Self-Originated Wisdom, The Path is the way to find the condition of 4 Vidyadharas, based on the union of the development and accumulation stages, and the Result: spontaneous good qualities of the 3 bodies etc.


36 years (2005)
Transmission and comments to Asha Drogon Lodro Gyaltsen’s Yid bzhin rnam par bkod pai rgyan “Well located Wish-fulfilling Gem”, a comment to the Aggregation of common (tantras), the root tantra Spyi spungs rtsa rgyud gsang ba gsan thub, and studying the following:
1. deep views of the Secret Mantra: through examples, meanings and symbols the liberation from grasping to samsara and nirvana, and how one should become aware of the manifestation way — that all the manifestations of rol pa are the spontaneous uninterruptedly appearing natural state, i.e. unborn, free from deliberations great nature of selfness bdag nyid chen mo.
2. behavior. On how to adhere to Great Behavior. The meaning of the Great secret mantra: Secret Behavior, Yogic Behavior, Victorious Impartial Behaviour through the union of Method and Wisdom.
3. meditation: first, grasping of the mind, then having grasped it — holding-abiding, then abiding when the nature of the mind manifests clearly.

Based on these stages, then studying the following:
1. meditation with characteristics or visualization, and in it: meditation on the text and performing ritual actions, the way to perform sadhana practice and mantra recitation. Also, meditating on the place and path, relying on one’s body as a method or relying on the body of the other as wisdom, through any of these means the method of practicing Great Bliss and Emptiness.
2. meditation without characteristics: based on the concentration on the meaning of the natural condition, on resting the mind in it without distractions, an on avoiding grasping the extremes, which don’t correspond to the meaning of meditation, meditation on the single sublime tigle of the mind as such, and the permanent meditation without creating anything, and the way to dispel the dangerous darkness of the clinging to duality.
3. meditating on the real nature as such: grasping or subjugating the mind with the stage of development and the concentration of the mind with the stage of completion.

In Dzogchen the liberation from the recognition of outer objects using confidence, absence of attachment to the mind inside and absence of joy regarding secret experience, absence of attachment to the experience of Bliss, experience of clarity and non-conceptual experience. Briefly, learning the application of these practices, studying the errors in conceiving and other meditation faults, and how to correct them.
4. the commitments. Five root general commitments to support and 100.000 higher commitments of the Samaya, i.e. the need for accepting and rejecting and so on. Also, the supreme primordial commitment, i.e. the commitment that doesn’t need holding.
5 the stage of deeper actions. Having the foundation in the benefit for oneself, benefit for others, benefit for both oneself and others, first: the meaning of the Words — actions of the sadhanas, i.e. method of accomplishing five bodies, five actions and 5 types of primordial wisdom through the practice of recitation of peaceful and wrathful yidam mantras. Secondly, on the basis of the nine stages of the Vehicle of beings, nine different accomplishing activities, i.e. method, showing that one must pacify different types of students. Third, through reciting mantras, practicing yidam and deities and performing completion actions, attaining the state of Vidyadhara, realizing both common and supreme siddhis.
6. on introducing the deeper higher Vidyadhara Path of Liberation: outer initiation with the power to avert attachment to truthfulness, inner initiation, liberating from clinging to skandha characteristics, secret initiation, bringing to the shine of impeccable primordial wisdom in the mindflow, another secret initiation, which leads to the self-liberation emerging in the flow of the mind. Thus, by receiving 4 initiations, one gradually completes the lands of the 8 Vidyadhara paths of liberation, a clear way to attain 3 bodies.
7. 2 aspects of the deep result. Common result, i.e. 5 aspects: life, health, material wealth, blessings and magic. Supreme result, i.e. five clear aspects: view, meditation, behavior, commitments and actions. Through the 4 types of actions, 5 deities, 5 bodies, 5 families, 5 powers, 5 types of primordial wisdom and 5 eyes of primordial wisdom, bringing benefit to sentient beings etc.
From that year on, during 3 years Geshe Rinchen Tenzin Rinpoche was representing the doctors, practicing medicine by the Bumzhi treatise, in the higher assembly of Tibetan doctors in exile, has read daily lectures on rituals and practices of Medicine and Astrology, and on humanities.


37 years (2006)
Transmission from Kyabje Menri Ponlop Trinley Nyima Rinpoche on “3 Tantras of Yidam Buddha Magyu Compassion Sun” Yid dam gsang sngags ma rgyud thugs rjes nyi mai sangs rgyas rgyud gsum of the Secret Mantra of Great Primordial Wisdom Tradition or the Extremely Essential All-Accumulating Vehicle.
Also, the comment of Gyaltshen Milu Samlek to this text, which includes the following:
BASE – From the Primordial Buddha Tantra, starting from Primordial Wisdom Tigle to the Action Tigle, 13 tigles, used to introduce the Base — after the method to become aware of the self-emerging primordial wisdom, i.e. the natural condition of the base of everything.
PATH – From the Apparent Buddha tantra, from the Path Tigle to the Permanent Tigles, 22 tigles, which bring to the path of sixth methods and accumulation path stages, joining, vision and meditation, and through liberation, maturing and riddance achieving the state of the 4 Vidyadharas.

RESULT – From the Tantra of Perfect Buddha from Resultative Tigles to Tigle of the Mind As Such, the result of the ten tigles — achieving the three bodies of spontaneous land of the Victorious one etc. Through disputes understanding the words and meaning of Ma rgyud thig le zhe lngai dgongs ‘grel “The Explanation of the Intent of 45 Thigles of Magyu”.


38 years (2007)
Transmission and comments to the text by the Teacher Leading Eighth Victorious Shenrab Miwo on the levels of Vehicles: “9 Mirrors — Explanations of Vehicles” Theg ‘grel me long dgu skor by Kyabje Menri Ponlop Trinley Nyima Rinpoche. In this text the view of attaining the tradition of the tradition of the Highest Peak of the Great Perfection of Dzogchen, views to obtain, commitments to support, stages of meditation, method of accomplishment, behaviour, actions and the achieved result.
Transmission and comments on the Great Perfection Nyams rgyud rgyal bai phyag khrid “Comments on the Experiential Transmission By the Victorious one”, on the на Great Perfection nam mkha’’phrul gyi mdzod chen “The Great Marvelous Container of Space”, on the Great Perfection of tshad ma gal mdo “The Important Sutra of Pramana” and others. The Basis Of Great Perfection — Manifestation of the Ayatanas skye mched of suchness, the Path — exhaustion of 4 visions in the support on Tregcho and Togal, and the Resulting method of apparent achievement of the 3 bodies of the Greater Phowa of undefiled rainbow body in the body of the Young Vase of Bonku Dharmakaya gzhon nu bum pai sku.

The text “4 Chapters on the Listening Lineages of ShangShung Supreme Great Perfection” Bla med rdzogs pa chen po zhang zhung snyan rgyud bka’rgyud skor bzhi from the biography of the transmission lineages of the higher lams, studying their asceticism practices and achieving the final rainbow body.
The preliminary part of the path, on the Dharmic behavior of Bön and so on, “Self-purification of each of the 6 types of beings” rigs drug rang sbyang gi skor.

The main part of the Path. Outer: “12 chapters of secret instructions about cutting off general views” Lta ba spyi gcod kyi skor man ngag lei bcu gnyis, “The practice of concentration and meditation” mnyam bzhag sgom pai lag len, “The Lamp, enlightening the Sutra Commentaries” Mdo ‘grel gsal bai sgron me and others, cutting off general views of the lower vehicles. Ayatana manifestations of the suchness of natural state, i.e. great concentration, following only the self-awareness wisdom, uninterrupted self-enlightening, virtuous self-aware primordial wisdom, empty, undefiled by concepts, without deliberations of development and meditation. Or, according to other texts, the way of impure perception of samsara and the pure perception, 4 immeasurable components of the Enlightenment path, 10 Paramitas, 5 Paths, Beneficial qualities of the Tantric stages of development and accomplishment etc.


39 years (2008)
Achieved the title of the Great Geshe from the Venerable 33rd Menri Trizin Rinpoche and Venerable Kyabje Lopon Rinpoche.


43 years (2012)

50-day dark retreat on Snyan rgyud od gsal bdun skor “[Instructions] on the oral lineage on clear light in 7 chapters”, the methods for seeing the Clear Light or Thödgal.
The best meditation is no meditation

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kalden yungdrung
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Fri Dec 23, 2016 10:37 am

kalden yungdrung wrote:Tashi delek,

Za Mongyal monastery in Tibet.jpg
http://www.dharmawheel.net/viewtopic.php?f=78&t=20867

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.


Mutsug Marro
KY.

IN ADDITION:
https://youtu.be/oS5Z3vq1xEo
The best meditation is no meditation

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kalden yungdrung
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Mon Jul 10, 2017 9:25 am

Tashi delek,
Samling Monastery 01.jpg
Samling Monastery 01.jpg (105.1 KiB) Viewed 649 times

Déden Samten Ling / Samten Ling.


The history of Déden Samten Ling, is important to the preservation of the Bön tradition.
The library played an important role in the preservation of the Bön tradition.
The main temple was established over 900 years ago by Yangton Gyalshen Rinchen in a remote and mountainous region of Dolpo, Nepal near the Tibetan border. Traditionally, this monastery, as well as others in Dolpo, has been maintained by a lineage of the Yangton family (see link below)

https://dharmawheel.net/viewtopic.php?f ... 6&start=20



Mutsuk Marro
KY
The best meditation is no meditation

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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Wed Jul 12, 2017 3:37 pm

Guru Gem Monastery - Mt. Kialash.jpg
Guru Gem Monastery - Mt. Kialash.jpg (33.24 KiB) Viewed 623 times

From Tibet Kailash, sacred valleys, "About 9 km below Tirathapuri, at the confluence of the Sutlej and Chornak rivers, lies the remainder of a monastery, several chötens and a water mill. Nearby there is many destroyed building columns. The monastery of Guru Gem lies on the right bank of the river Sutlej and consists of shallow caves in a rock massif and a monastery at its bottom. It had a red and white façade and is easy to recognize.

The monastery was founded by Lama Kyungtrul Jigme Namkha'i Dorje (khyung sprul 'jigs med nam mkha'i rdo rje): 1897-1956.

This lama was a descendant of a wealthy family. After training in the monastery of Bönpo Kharna, he went to pilgrimages in Bhutan, Nepal and Kinnaur and other places in 1917.

The lama came back in 1930 and settled under the shelter of the rock. Soon he became very famous and built a monastery on a vast plain as a mountain refuge. Thus the place became known as Guru Gem.

In 1934 the monastery was almost completed and finished up a little later. The guru gem center has become an important center for Bönpos and Buddhists. At the time of its demise, there were 60 monks and nuns living there."
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Sun Jul 16, 2017 9:47 am

Zharu Temple - Jiu Zhai Gou - 01.jpg
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In the Jiuzhaigou Zharu Valley, is situated the Bön Zharu temple complex on 15000 square meter.
https://www.google.nl/maps/place/Jiuzha ... 03.9185994
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Wed Jul 19, 2017 1:46 pm

kalden yungdrung wrote:Tashi delek,


Zhu Zhi Monastery.jpg

Zi Zu Monastery or Zidrol Monastery.

The main building of Ritrol Lhakhang was built in 10th century . The name of “ (Zi Zu)” means six peaks . It is one of the highest monasteries in Tibet, and it is also one of the most important Bön Tradition monastery, and one of the the oldest monasteries of Tibet.

In the neighbourhood one can see the Meditation rooms from Tsewang Rigdzin.

Bön tradition has 4 major Holy mountains, of which are:

- Kailash in Ali
- Bönri in Nyingzhi
- Zi Zhu mountain in Chamdo
- Kawagarbo in Meli.

https://www.google.com/maps/d/u/0/embed ... 40519&z=17

http://www.zizhusi.org/gonggaolan/txt/20161008.html

IN ADDITION:
https://www.facebook.com/dennisokp/vide ... 961179786/
https://www.facebook.com/dennisokp/vide ... 934551122/
https://www.facebook.com/dennisokp/vide ... 101217772/
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Thu Jul 20, 2017 2:22 am

IN ADDITION:
Zhi Zhu 015.jpg
Zhi Zhu 015.jpg (126.5 KiB) Viewed 553 times
Khyungpo Riwo Tsedruk Yungdrung Bon Monastery" or "Khyungpori Tsedruk Bon Monastery" or "(琼布孜珠寺) Khyungpo Zi Zhu Temple" or "Khyungpo Tsedrug Monastery". "Tsedrug" or "Zi Zhu" means "6 peaks".

http://zizhusi.org/html/hdzb/hdzbj/2017/0428/276.html

One can use Google translator for Chin - English, but the translation is poor.
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Thu Jul 20, 2017 11:14 am

IN ADDITION:

Khyungpo Riwo Tsedruk Yungdrung Bon Monastery" or "Khyungpori Tsedruk Bon Monastery" or "(琼布孜珠寺) Khyungpo Zi Zhu Temple" or "Khyungpo Tsedrug Monastery". "Tsedrug" or "Zi Zhu" means "6 peaks".


https://www.facebook.com/chasye.bon/vid ... 393602124/
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Thu Jul 20, 2017 1:50 pm

Chörten Tang Tashi Dargye Ling is nowadays, a Geluk monastery in Amdo.

It was originally a Bön monastery with the name of Chörten Tang that was founded in 820 and then converted to Kagyu in 1360.
In 1647, the 4th Tongkhor, Dogyu Gyatso, converted the site to Geluk, and built the current monastery. The Assembly Hall, Shakyamuni and Kalachakra Temples have been restored recently, and a tall tower was also added to the complex. Tibetans and Tu (Monguor) have traditionally supported and worshiped at the Tashi Dargye Ling.
Chorten Tang Tashi Dargye Ling  - 011.jpg
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Sun Jul 30, 2017 10:24 pm

Yungdrung Droduling Monastery - 00.jpg
Yungdrung Droduling Monastery - 00.jpg (118.35 KiB) Viewed 471 times
Yungdrung Droduling Monastery and the Connected School


Yungdrung Droduling is a traditional Bön monastery where novices are educated. At the same time it offers Tibetan language courses complementary to the government curriculum at the local school. Geshe Nyima Wozer additionally built up a hostel for orphans and other poor kids from the wider region.

The Yungdrung Droduling Gompa in Hurikot is important in the Bön tradition of the region. In the valley to the north a village called Jagdul, a monastery and several meditation caves used to exist. Climate changes then however caused major landslides that blocked a direct trail to Samling and forced the inhabitants to move down to what is today known as Hurikot. This village is now an important trade center for the caravans from the north where salt, tea and wool are bartered for corn and grains.

Around 30 years ago the local community called a monk Geshe Nyima Wozer to the village to conduct rituals and ceremonies for the villagers. With great support from the community he built a small building with a small chapel where he could stay and serve the villagers. Then, with great enthusiasm, he initiated the plan for a new building, a community monastery close to the village.

In 1996 when the anthropologist Marietta Kind lived in Dolpo during her research, she and her husband, the architect Urs Furger helped Geshe Nyima Wozer to design his plans for the monastery on paper. Since then, the monk with his unwary commitment found further sponsors (apart from us) for his project and in 1999 achieved the building of the main premises with a mud roof. In summer 2000, with our support, the roof was extended with a skylight and covered with a corrugated iron sheet and wooden floors were added to the building.

Artists from Humla made the new Buddha statue of the founder of Bön religion, Tompa Sherab Mibo, in traditional style from clay as well as other statues and wood carvings, decorations and wallpaintings. The main wallpaintings were drawn by Bönkyap from Parlä (nap. Baigybara) in Dolpo, who is by now the most renowned Bön thanka painter in Nepal. The artwork at the monastery is of the most exquisite quality. Apart from us other organisations have supported the monastery with substantial donations, the main ones are: Friends of Dolpa, American Himalayan Foundation, Tenzin Wangyal Rinpoche and the Ligmincha Institute, Deutsche Dolpohilfe.

In the meantime the monastery is not only a religious centre but in addition also enables complementary education in Tibetan language and local culture at the local government school. Below the monastery a small hostel has been built to host orphans and other children from difficult backgrounds, who join Tibetan and government school. A few are also introduced as novices at the monastery. Both the monastery and the Tibetan school are supported with a yearly amount by our NGO.

http://dolpo.tapriza.org/TAP.aspx?EB=2& ... 17&lang=en
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Fri Aug 04, 2017 6:37 pm

Böngya Monastery - 00.jpg
Böngya Monastery - 00.jpg (140.1 KiB) Viewed 439 times
https://www.google.nl/maps/place/Tongre ... authuser=0

http://www.thlib.org/places/maps/intera ... an.popular



Bön brgya Monastery:



1. Name
The formal name of the monastery is Bön brgya sMan ri bshad sgrub smin grol gling.

2. Location
It is located in the upper reaches of Bön brgya valley in Chu khog district (xiang) of Reb gong, about 30 km southwest of Rong bo, the capital of rMa lho Prefecture.

3. History
There are no reliable written records concerning the origins of the Bön religion in the Reb gong area, but according to oral tradition, one of the “6 great universal scholars” (’Dzam gling rgyan drug), Phrom gSer thog lce ’byams, a Bönpo from Phrom, spread Bön in his homeland, at a time corresponding to the earlier spread of Bön.

During Khri srong lde btshan’s time, Dran pa nam mkha’ lived in Reb gong and built a large monastery at A ba ngos bzang. During the time of King U dum btsan, because of the persecution of Bön, the 3 grub thob, (“perfected beings”)--all 3 brothers of the Khyung lineage-- fled from Central Tibet to Reb gong. They first stopped to rest at Chad lung thang, a short distance from the present site of Bön brgya Monastery.

Later the 3 brothers established their residences in 3 villages in Reb gong
–’Khor lo bsgyur rgyal in sPyi sting village
- Ye shes mtsho rgyal in Ngo mo village
- Khyung dkar tshang ba in Khyung bo village-- and began to propagate Bön in the region.

Their descendents and spiritual heirs are still living in Reb gong (Bön brgya’i gsung, p.5). Around the same time, a Bönpo called dByings klong rin chen from sTong che in Khri ka arrived in Reb gong and married sTag ga’i rGyal mo byams. Their descendants became the Bön brgya village that established itself in Bön brgya village in the valley of the same name.

Several members of the village founded a hermitage at the site of the present monastery and formed the first religious community of Bön brgya Monastery. Other members eventually became nomads.

Originally Bön brgya village comprised only 20 families but at present, there are more than 700 families, including the nomad families (Bon brgya’i gsung, p.6) which altogether constitute the local lay community of the monastery. Although the monastery has a long history and is renowned for its many remarkable Tantric practitioners and monks, its development as a monastic institution is fairly recent and probably does not go far back beyond the time of Bön brgya gYung drung phun tshogs who lived at the beginning of the 20th century and who built the Dön gnyis lhun grub lha khang with statues of the 3 Buddhas of the 3 Ages, rNam par rgyal ba, the 1000 Buddhas and a stupa (mchod rten) dedicated to rNam par rgyal ba outside.

Just as the statues and the stupa were being completed, Shar rdza bKra shis rgyal mtshan sent a letter to the monastery along with 200 types of sacred objects (rten) with which to fill the statues and then visited the monastery in person. This event created a sensation among the local community and marked the history of the monastery.

Bön brgya gYung drung phun tshogs not only became a student of Khri rgan ’Jam dbyangs thub bstan rgya mtsho who was the teacher of the 6th Shang tshang (the religious and political head of Reb gong at the time) but also became close to the 6th Shang tshang himself.
As a result, Bön brgya Monastery enjoyed a period of prosperity and development. Later, however, the monastery was damaged twice by the army of Ma Bufang, the warlord of Qinghai (Ma Bufang tongzhi Qinghai sishi nian).

In 1944, sKyang sprul Lung rtogs skal bzang rgya mtsho, a great master of mDzod dge, remained at the monastery for a year during which he visited many monasteries and gsas khang temples in the Kokonor area, giving teachings not only to the monks at the monastery but to all the Bönpo communities throughout the whole of Reb gong.

Most monasteries and gsas khang in the Kokonor area paid hommage to him. During his visit to Reb gong in 1980, the 10th Panchen Lama proposed to rebuild Bön brgya Monastery and offered the monastery a statue of Amitabha together with 1800 Chinese Yuan for its reconstruction. Official permission was granted by the local government the following year; the first buildings to be reconstructed were the Don gnyis lhun grub lha khang and the residence of Bön brgya Trulku.
In recent years, Bön brgya Trulku established a philosophical school (bshad grwa) and a meditation school (sgrub grwa) where the lo gsum (3-year retreat) is practised. The main assembly hall is large and has 12 columns.

4. Hierarchical system
The holder of the “gold throne” (gser khri) is Bön brgya dGe legs lhun grub rgya mtsho, often called Bön brgya Trulku, the reincarnation of Bön brgya gYung drung phun tshogs. He is also the chief teacher (slob dpon) of the monastery.

The abbot (mkhan po), selected for 3 years. The present mkhan po is Tshul khrims nam mkha’ bstan ’dzin who is the reincarnation of sKyang sprul Lung rtogs skal bzang rgya mtsho.
1 khri pa, the “leader”, also selected for 3 years. The present khri pa is Tshul khrims blo gros.
dge skos, the disciplinarian
2 dbu mdzad, the incantation masters
2 gnyer pa, the treasurers
2 dkor gnyer, the care takers, all of whom are also replaced every 3 years.

5. Current number of monks
There are about 80 monks and novices in the monastery and an additional 30 who come from other monasteries to receive teachings from Bön brgya Trulku.

6. Current education
Monks attending the philosophical school study the following subjects:
- metaphysics such as bsdus grwa, blo rtags
-phar phyin
-grammar
-poetry
-painting
-astrology
- medicine
- calligraphy.

Those who have successfully completed the programme may compete for the dge shes degree. Students at the tantric school are required to complete the 3 year practice (lo gsum); several among them have completed the practice twice or even 3 times.

8 / 9. Rituals
- 1st month, 3rd - 11th day: the sMon lam chen mo, including a 4 -day rituals of the Klong rgyas mandala, the dBal gsas cycle on the morning of the 7th day, the chanting of the bKa’ skyong gdangs yig in the afternoon of the same day, the cycle of the Rig ’dzin bon skor on the 10th day; debates are held in between the rituals.

4th month, 20th - 23th day: the ritual of the rTsa gsum cho ga bzhi sbrags

5th month, 13th - 16th day: the ritual of the Yi dam kun ’dus kyi tshogs mchod

13th day of the 6th month to 1st day of the 8th month: the gbyar gnas observation

9th month, 15th - 23th day: the cycle of dBal gsas sgrub chen with the ’cham performance on the 22nd day, the monastery’s officials are reelected at end of the ritual if their terms came to an end.

12th month, 24th - 29th day: the performance of gTor bzlog chen mo based on the bsTan pa’i lcags ri yi dam stag la’i srung zlog tshad ldan gyi sgrub pa
Besides the major rituals performed collectively by the Reb gong bon mang, there are various monthly rituals performed by the monastery separately: the Klong rgyas mchod pa on the 8th day, the Tshe dbang bod yul ma on the 10th day, the mDo chog cho ga bcu gnyis on the 15th day, the Kun rig gnas ’dren rgyas pa on the 25th day, and 8-day for the offering of the tshogs to the goddess Srid pa rgyal mo during the summer.

The daily practice:
1 hour is devoted to prayer (tshogs ’don)
2 hours to lessons, 1 hour to debate
1 hour to recitation of texts.
The rest of the day the monks study alone. Sunday is their day off.

10. Books held in the monastery
There are 3 copies of the Bönpo Kanjur
more than a 1000 volumes of various Bönpo works
1 copy of the Buddhist Kanjur and Tenjur
1 copy of Shar tshang sKal ldan rgya mtsho’s complete works
1 copy of ’Jam dbyangs bzhed pa’s works
1 copy of Zhabs dkar pa’s works
1copy of the Rin chen gter mdzod .

In the assembly hall, there are statues of:
rNam par rgyal ba
sMra seng
Byams ma
mNyam med Shes rab rgyal mtshan
Bön brgya gYung drung phun tshogs
thangka representing Byams ma, Kun rig, Kun dbyings, Dus ’khor, rGyal ba rgya mtsho, sMan bla, rNam ’joms, dGe spyod, sMon lam mtha’ yas, gNas brtan, Kun bzang zhi ba, dBal gsas, Grub chen brgyad cu, sTag la, Srid rgyal, and sTag gzig zhing bkod.

In the chapel (mchod khang) of the Bön brgya residence, there are more than 30 finely executed thangkha representing mDzad pa bcu gnyis, gNas brtan, Zhi thang, Yi dam kun ’dus, rJe mNyam med yab sras gsum.

11. Income and expenses
In addition to general offerings made by the lay community, the monastery posesses 100 female yak (’bri), as shi med and a truck, and has a total yearly income of around 20.000 Yuan. The monastery also has a live-in wood-block engravor and a sculptor.

12. Local community
Since all the Bönpo villages in Reb gong belong to their own village temple and to Bön brgya Monastery at the same time, information concerning this question is dealt with in the detailed descriptions of the gsas khang. According to my estimate in 1996 during my fieldwork for the Japanese research project on Bon, there are forty-six major villages divided into numerous branches comprising six hundred and ninety-one families (about 4368 people) in Reb gong, in addition to 700 nomad families (around 4000 people) in the Bön brgya pasturelands.

13 / 14.
These sections are dealt with when giving accounts of the individual temples.

Sources
(1) Interviews
Interview in autumn of 1996 with: Bon brgya dGe legs lhun grub rgya mtsho (b.1935), the head of Bon brgya Monastery and master of all the temples in Reb gong area.

http://www.thlib.org/places/monasteries ... ies/wb/b6/
- to find here -
https://dharmawheel.net/viewtopic.php?f=78&t=21596
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Sun Aug 13, 2017 9:37 am

Jaze Yangzong Thongmon Gawa Ling Monastery - 00.jpg
Jaze Yangzong Thongmon Gawa Ling Monastery - 00.jpg (71.64 KiB) Viewed 372 times



6th Pugyal Chirim Chenmo Puja held in Jaze Yangzong Thongmon Gawa Ling Monastery from 5th till 7th August 2017.
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Sun Aug 13, 2017 9:38 am

Jaze Yangzong Thongmon Gawa Ling Monastery - 01.jpg
Jaze Yangzong Thongmon Gawa Ling Monastery - 01.jpg (139.6 KiB) Viewed 372 times
See here also the Abbot of Tsedrug Monastery ( 6 peak Monastery)
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Sat Sep 02, 2017 9:56 pm

Zhu Zhi Monastery 2
Zi Zu Monastery or Zidrol Monastery.

https://www.facebook.com/10000955806239 ... 573867427/

The main building of Ritrol Lhakhang was built in 10th century . The name of “ (Zi Zu)” means six peaks . It is one of the highest monasteries in Tibet, and it is also one of the most important Bön Tradition monastery, and one of the the oldest monasteries of Tibet.

In the neighbourhood one can see the Meditation rooms from Tsewang Rigdzin.

Bön tradition has 4 major Holy mountains, of which are:

- Kailash in Ali
- Bönri in Nyingzhi
- Zi Zhu mountain in Chamdo
- Kawagarbo in Meli.

https://www.google.com/maps/d/u/0/embed ... 40519&z=17

http://www.zizhusi.org/gonggaolan/txt/20161008.html

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

Khyungpo Riwo Tsedruk Yungdrung Bön Monastery" or "Khyungpori Tsedruk Bon Monastery" or "(琼布孜珠寺) Khyungpo Zi Zhu Temple" or "Khyungpo Tsedrug Monastery". "Tsedrug" or "Zi Zhu" means "6 peaks".
Zi Zu - Monastery - 018.jpg
Zi Zu - Monastery - 018.jpg (103.45 KiB) Viewed 296 times
Tsedruk Monastery is located at an altitude of about 4,850 meters above sea level, in Zi Zhu mountain in the Changdu area (or Khyungpo in Kham, Eastern Tibet). Zi Zhu mountain can be called Zi Zhu Shan. Tsedruk Monastery's history can be traced back to 3,000 years ago as Zhang Zhung Yungdrung Bon cultural center and as one of the most important Yungdrung Bon monastery in Tibet.

The current Tsedrug Monastery abbot is Tenzin Oser Rinpoche. Tenzin Oser Rinpoche was born in 1971, at the age of 10 was identified as mahasiddhas, the 43rd reincarnation of Abbot Tsedrug. When Tenzin Oser Rinpoche was 13 years old, he came to Zi Zhu mountain. Through intensive study and extensive training, Tenzin Oser Rinpoche grew up to be one of the most important teachers in the modern times. Tenzin Oser Rinpoche said "according to the rich flavor of the present times, we shall not rigidly adhere to the old doctrine, we must convey the profound insight in lively and vivid manner."

Photos and Videos Credit: http://www.dzes.net, http://www.zizhusi.org , and the Wechat of Tsedrug Monastery and its many Yungdrung Bon practitioners' based in China.


Further information is available at the following websites:

http://www.dzes.net
http://www.zizhusi.org
Note on Translation
To obtain information in English language, You can open the above websites in Chrome browser and Google will do the translation for you.
For more information on Divine Dance Ceremony (17th till 23rd July 2017):
http://mp.weixin.qq.com/s/iQG3NaYQoWkxn_0BYW8BbA
To register,
http://www.zizhusi.org/html/hdzb/hdzbj/glbm/
Tour Guide
http://www.tibetfourseasons.com
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Tue Sep 05, 2017 6:46 am

Tashi delek,

Here a link to a Bön Monastery, do not at the moment not the name of the Monastery......

https://www.facebook.com/dennisokp/vide ... 553699460/

KY
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Re: Bön monasteries in Tibet, Nepal and India.

Post by kalden yungdrung » Tue Sep 05, 2017 10:42 am

Tashi Menri Monastery / Bön Monks - Kathub Ceremony - Dholanji - India (HP)


Bön Monks, Kathub Ceremony, Dholanji
https://youtu.be/fc9FPWyrmi8
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