Sangye Lingpa

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kalden yungdrung
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Sangye Lingpa

Post by kalden yungdrung » Wed Dec 20, 2017 3:23 am

Tashi delek,

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.

viewtopic.php?f=78&t=20867

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By:
Jeff Watt & Lee Hartline 1-2000 [revised 2-2006]

Sangye Lingpa - 00.jpg
Sangye Lingpa - 00.jpg (228.67 KiB) Viewed 383 times
Sanggye Lingpa (1705-1735): with a strong mixture of Yungdrung Bön and Buddhist elements found in the symbols and surrounding deities.

Youthful and dignified, the right hand at the heart holds the stem of a lotus flower blossoming over the right shoulder supporting the wisdom sword and book, symbols of the deity Mawe Sengge.

The left hand is placed in the lap in the gesture of meditation supporting a symbol of the Wheel of Universal Law. Atop the head he wears a yellow crown with a gold dorje at the peak (a Buddhist symbol) and a yungdrung (svastika) emblazoned on the front. Wearing the red and yellow patchwork robes of a monk, he is covered with a bright yellow meditation cloak. Seated on a mat of green and blue cushions above a richly ornate jeweled throne, an elaborate backrest covered with red and blue brocade stands behind. A green aureole surrounds the head. In front, a low blue table supports a teacup, hand drum, flower vase, flat bell and the like.

At the left side is Kundrol Dragpa wearing the robes of a monk and the hat of a learned scholar. At the right side is Sangngag Dragpa, a yogi with long hair bound in a topknot wearing white robes and a red meditation belt. A Buddhist vajra and bell rest on the table in front. Both sit on cushioned seats.

At the top center within a small sphere of yellow light sits Kuntu Zangpo, black, naked, in meditation posture. Directly below that is the tutelary deity Purba (Peg) Drugse Chempa, blue in colour, with 3 faces and six hands, each holding a three-sided peg. With wings unfurled behind and the lower body in the form of a peg the three blades merge below into a standing point; surrounded by the brightly burning flames of pristine awareness. At the top left is Tamdrin (Horse Neck), wrathful, red, with one face, a green horse head above and two hands holding aloft a sword with the right and a skullcup to the heart in the left, surrounded by orange flames. At the top right Kyung Marpo (the Red Horned Eagle [King of Birds]) has a bird face, a beak, three eyes and horns. The two hands each hold a snake with a human head (Tibetan: lhu). A green jewel and gold crown adorns the head, sharp pointed blue wings extend behind as he stands on a sun disc surrounded by the flames of wisdom fire.

At the upper left is Sanggye (the Enlightened One) in the appearance of a monk holding a karsil staff and a black begging bowl, seated in a relaxed posture with one leg pendant. At the upper right is Kandro Karmo (the White Sky Goer), female and peaceful. With one face and two hands the right extended upward holds a curved knife and the left at the heart a skullcup. In a dancing posture she stands surrounded by spheres of light.

At the bottom center is the wrathful Yeshe Walmo protector of the Bön Dzogchen cycle of teachings. Dark blue, with 1 face and 2 hands, she wears a necklace of peacock feathers. The right hand holds upraised a flaming sword and to the heart she clutches a gold long-life vase. Dancing in a wrathful posture with the left leg down, she stands on a sun disc surrounded by flames. At the bottom right is a red Kandroma holding a curved knife and skullcup. At the bottom left is a red 'tsen' daemon, dressed as a warrior and riding a brown goat with long twisted horns, in a lake of blood. Also at the bottom left a kneeling monk offers up with both hands a mandala plate symbolic of the universe. At the right a goddess, in a kneeling posture, offers a golden jewel in upraised hands.

This painting combining elements of the Bön Religion and the Nyingma tradition of Tibetan Buddhism represents a branch of the Bön religion known as New Bön (Bön Sarma).
The best meditation is no meditation

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kalden yungdrung
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Re: Sangye Lingpa

Post by kalden yungdrung » Wed Jan 10, 2018 12:21 am

The making of a mountain as a holy site:
By Samten Karmay


Mt. Murdo is known to the Bon tradition through 2 'textual treasure revealers' (gter-ston): Sangye Lingpa (Sangs-rgyas gling-pa) and his disciple Kun-grol grags-pa (b.1700).

The biographies of these masters are now available in printed editions. This is due to the efforts of our colleague Dr. Charles Ramble who first made micro films of the manuscripts in Tibet and later helped to make the manuscripts themselves available at Kathmandu; the name of Mt. Murdo occurs among the place names where religious texts were believed to have been concealed (gter-gnas).

In 1727 Sangye Lingpa was travelling to Central Tibet from Khyungpo in Kham. On the way news of political turmoil in Lhasa reached him. He therefore changed his direction and took the route to Kongpo (rpo-rje rin-chen phreng-ba 'i rgyan. In Kongpo he received prophetical signs which Indicated that he would be able to reveal 'textual and sacred objects' in Kongpo, Tsha-ha rong in Kham and especially from Mt Murdo in Gyalrong.

In 1728, still in-Kongpo, he met a monk named Blo-ldan snying­ po who was related by blood to the king bsTan-'dzin nor-bu of the kingdom dGe-shes-tsa ill Gyalrong. The monk became a disciple of him. In the same year the same king sent some messengers to invite Sangye Lingpa to Gyalrong.

In 1729 he left for Gyalrong, stopping in many places in Tsha­ ba-rong . He opened the door of the gnas-chen Padma 'bum-gling, where he received more messengers from the king of dGe-shes-tsa with an urgent request to visit Gyalrong . After visiting various places on the way he arrived in the monastery bKra sbis smin-grol-gling in Nyag-rong where for the first time, he met his 2 chief disciples;

- sMon-rgyal Nam-mkha' ye-shes, to whom he later gave the name Kun-grol grags-pa,
- Ye-shes snying-po.


viewtopic.php?f=78&t=20867

The latter was a prince monk of the dGe-bshes-tsa royal house and Sangye Lingpa gave him the name gSang-sngags grags-pa, Rig'dzin kun-grol 'ja '-tshon snying-po'i rnam-thar. The influence of these 2 men in Gyalrong was extremely important for the venture of Sangye Lingpa as we shall see. Sangye Lingpa then passed through,
Me-nyag where on the 20th of the 8th month (1730) he was received in audience by the 7th Dalai Lama who was then residing at 'Gar-thar

This account of his travels shows us what Sangye Lingpa's real motivation. He is incessantly urged in his visions to reveal 'treasures' (gter) from Mt.Murdo and to identify the mountain as a holy site. He believed that Mt Murdo, was a place visited by the Bonpo master Dran-pa nam-mkha' in the 8th century A.D and he considered himself as a rebirth of Vairocana, a disciple of the master, whom we mentioned above. This belief in a master-disciple relation in the past with regard to Mt Murdo seems to have been the driving force behind his undertaking his arduous journey. Unlike other Tibetan wanderers in his time, he made the journey on horseback with an entourage consisting of several people and was received, as we have seen, by various people sent by the king to meet him on the way. Here is a sketch of the account concerning his adventure around Mt Murdo in Gyalrong given in the biography (rdo-rje rin-chen phreng-ba 'i rgyan,

He arrives in Gyalrong at the beginning of 1731 from Dartsedo. He is welcomed by the king of dGe-bshes-tsa to whom he imparts various teachings. One month after his arrival, he sets out with 5 assistants for the cave Zla-ba-phug in the valley of Mu-la 'o-khall to the south of Mt. Murdo.

This is the beginning of the tracing out of the route for the circuit of the holy mountain (skor-lam). There he receives various prophecies in a dream. The next day, gSang-sngags grags pa and Kungdrol grags-pa, his chief disciples, and the king of dGe-bshel-tsa and other people joined him. He conducts a tshogs-'khor (ganacakra) ceremony at the cave for them. He then leaves for dMu-ra lha-steng . From there he goes to the cave of Yu-sgra-phug accompanied only by his assistants. In this cave he finds various gter objects. Some messengers from the king of bTsan-la come to meet him at the cave. Sangye Lingpa remarks that this king was not well-disposed to him at first because of the influence of a bad minister.

In the 4th month, he is invited by bsTan-'dzin'rdo-rje, the king of Pavang for the restoration of a stupa believed to have been built by Vairocana near the town Pipiling. After the restoration he writes a dkar-chag of the stupa. He presents some of the sacred objects found at the cave to the king as gifts. After this he asks his disciple Kun-grol grags pa, to join him at a place called sByar-tshul where they perform an empowerment ceremony (dbang) for some unnamed people.

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

http://www.thlib.org/static/reprints/ka ... 102_01.pdf
The best meditation is no meditation

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