Shardza Tashi Gyaltsen Rinpoche

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kalden yungdrung
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Shardza Tashi Gyaltsen Rinpoche

Post by kalden yungdrung » Thu Dec 21, 2017 10:22 pm

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rDzogspa chenpo sku gsum rang shar las thod rgal snang bzhi'i rnyams len ngo mtshar snang baí ltas mo
The display of marvellous visions-Practice of the natural emergence of the 3 Bodies in their Great Perfection.

Here the sessions during the day and the night according Shardza Tashi Gyaltsen's Kusum Rangshar which was explained by H.E.Lopon Tenzin Namdakla.

It is an excellent schedule for practice.


1) Early morning:
At this time you need to remember the preliminaries and to try to go through them several times first.

These are:
- the preciousness of human life;
- impermanence;
- the power of karma;
- the suffering of all sentient beings;
- developing compassion;
- Bodhicitta;
- refuge;
- confession;
- Mandala Offering;
- Guru yoga.

After completing Guru Yoga, keep in continuous meditation with Trekchö. When you are almost ready to end the session, you can practise some Tummo for a while if you are already familiar with it.

2) Sunrise:
Make offerings of sang and water at sunrise and do your usual daily practice and prayers.

3) When the sun shines:
Practise Tögal with the sun.

4) Midday:
Integrate your work with prostrations and normal practices for the benefit of others.

5) Afternoon:
In the afternoon, practise sun or sky gazing, practising contemplation with Tögal.



Night Sessions

1) At dusk:
Meditate with Trekchö. 1f you have faith in a Yidam you can do that practice.

2) Evening:
Make offerings to the Guardians, do Sur and then Chöd.

3) Midnight:
At midnight one should integrate sleep with clear light practice.
The best meditation is no meditation

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Re: Shardza Tashi Gyaltsen Rinpoche

Post by kalden yungdrung » Thu Dec 21, 2017 10:53 pm

HDoD
By
The Bön Yongdzin Rinpoche

The Tantric Vows

Shardza took the tantric vows from his root master, Tenzin Wangyal.
He took the initiation of the yidam called Walse Ngampa (dbal gsas mgam pa). At the time of the initiation, he was introduced to the nature of mind, the 4 initiations of the yidam and the initiation of Dzogchen called Gyaltab Chilug (rg;yal thabs spyi lugs).

From another master called Rigdzin Tsewang Dragpa (rig 'dzin tshe dbang grags pa) who was also known as Dechen Lingpa (bde chen gling pa), he received the initiation of the peaceful and the wrathful form of the same yidam, Walse Ngampa. Also he received the Dzogchen initiation of Rigpai Tselwang (rig pa'i rtsal dbang), as well as the preliminary and essential teachings of Atri
(a khrid), besides many other tantric initiations.

In the tantric vow, there are five root vows and 25 branch vows for the Kyerim (bskyed rim), and 5
root vows and 100 branch vows for the Dzogrim (rdzogs rim). In Dzogchen, there are 30 vows.

Shardza kept all these vows carefully and clearly. In the Bönpo tradition, all the vows mentioned above are those that can be taken by a person who can take all 3 types of vows, which he did.

Altogether Shardza had 24 teachers, from whom he learned different subjects. Usually in those
days people were satisfied after learning from one or two masters.

But Shardza was special. He continued to seek and learn all the time. To the following masters he
offered all his wealth and from them he received all the teachings of different subjects, initiations and transmisions:

1. Dzatrul Tenzin Wangyal (dza sprul bstan 'dzin dbang rgyal)
2. Dechen Lingpa (bde chm gling pa)
3. Dudul Lingpa (bdud 'dui gling pa)
4. Samten Yeshe (bsam gtan ye shes)
5. Shengyal Tenzin (gshen rgyal bstan 'dzin)
6. Tsewang Gyurme (tshe dbang 'gyur med)
7. Rinchen Namgyal (rin chen rnam rgya/)
8. Kelzang Nyima (bskal bzang nyi ma)
9. Meton Nyima Gyaltsen (me ston nyi ma rgyal mtshan)
10. Paton Nyima Bumsel (spa ston nyi ma 'bum gsa/)
11. Yungdrung Wangyal (gyung gdrung dbang rgya/)
12. Tsultrim Namdak (tshul khrims mam dag)
13. Sonam Gyaltsen (bso nams rgyal mtshatz)
14. Tsultrim Pelzang (tshul khrims dpal bzang)
15. Sönam Pelzang (bso nams dpal bzang)
16. Nyima Ozer (nyi ma 'od zer)
17. Togden Gede (rtogs ldan dga' bde)
18. Yeshe Tenzin (ye shes bstan 'dzin)
19. Lama Tengyal (bla ma bstan rgya/)
20. Yezhin Wangyal (yed bzhin dbang rgya/)
21. Sangngag Lingpa (gsang sngags gling pa)
22. Chime Tsugpu ('chimed gtsug phud)
23. Nyima Zangpo (nyi ma bzangpo)
24. Dawa Dragpa (zla ba grags pa)
Last edited by kalden yungdrung on Thu Dec 21, 2017 11:11 pm, edited 1 time in total.
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Re: Shardza Tashi Gyaltsen Rinpoche

Post by kalden yungdrung » Thu Dec 21, 2017 10:58 pm

The best meditation is no meditation

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Re: Shardza Tashi Gyaltsen Rinpoche

Post by kalden yungdrung » Thu Dec 21, 2017 11:31 pm

IN ADDITION:

Here was the attainment of the Rainbow Body of Shardza Tashi Gyaltsen Rinpoche, in 1935.
The place of the attainment of the Rainbow Body.jpg
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Re: Shardza Tashi Gyaltsen Rinpoche

Post by kalden yungdrung » Sat Dec 23, 2017 10:53 am

Tashi delek,

H.E. the 7th Kundrol Rinpoche and Geshe Sönam Gurung from Tashi Menri Monastery, lead a group of retreatants in the first of 12 prayers from the text Precious Chariot of the 3 Trainings: Preliminary Prayer which is written by the great Bön master Shardza Tashi Gyaltsen [1859-1934].

===============
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Re: Shardza Tashi Gyaltsen Rinpoche

Post by kalden yungdrung » Sat Dec 23, 2017 6:00 pm

By:
Raven Cypres WoodLa :twothumbsup:
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Re: Shardza Tashi Gyaltsen Rinpoche

Post by kalden yungdrung » Sun Dec 24, 2017 8:18 pm

In a palace that has many open doors to the profound treasure of teachings,

Is the Holy Lord of the teachings, Shenchen Luga, and similar others.

I pray to those who have clearly opened the door to Bön,

Grant your blessing that the 4 joys of wisdom blaze!

From the Tsa Lung Soldep, the Prayer of the Channels and Winds written by Shardza Tashi Gyaltsen and translated from the original Tibetan by Raven Cypress Wood.
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Re: Shardza Tashi Gyaltsen Rinpoche

Post by kalden yungdrung » Thu Jan 11, 2018 9:57 pm

BIOGRAPHY OF SHRADZA TASHI GYALTSEN RINPOCHE (1859-1935):


Extracted and translated by Lopon Tenzin Namdak Rinpoche, from the biographical account by Sula Kelzang Tenpai Gyaltsen (su la bskal bzang bstan pa'i rgyal mtshan) (1897-1959)



In general, there are 3 sections to a master's biography:

1) The external (which is also the general biography),
2) The internal biography
3) The esoteric biography.

Here, only the "general biography” is described, but in it there are some parts which concern the specific internal and esoteric aspects as well.

There are 8 sub-divisions of the external biography:

1) His birth
2) How he began learning the religious path
3) How he began thinking and practising, according to the path of Yungdrung Bön
4) How he received teachings, initiations and vows
5) How he practised in solitude6) How he worked for the doctrines of Tönpa Shenrab and for the benefit of all beings
7) The teachings and works he left behind8) How he manifested his great knowledge as, a rainbow body.

1) His birth:
The name of the village in which Shardza was born is Da .(brda), in the foothills" of that place. His father ,belonged to the clan of Hor(hor), and was called Tashi Ga (bkra shis dga') and, his mother was called Boleg (bo legs). He was born on the 8th day of the 3rd month of the Earth sheep year 1859. Shardza Tashi Namgyal attained the Rainbow Body in the year of 1934.

2) How he began learning the religious path:
Tenzin Wangyal recognised that the boy had a very long-lasting connection with him over many past lives. So he was very kind to this boy from the beginning and the boy was always very devoted to him.

When the child was born, he had blessed him with long life. After the boy became older, he took the refuge vow from Tenzin Wangyal, who prayed that the boy would become beneficial to all sentient beings. Thus he gave the boy, the name Tashi Gyaltsen

3) How he began thinking and practising,
according to the path of Yungdrung Bön:When he was young, he kept the vow of refuge and other simple vows very strictly. Everyone praised his man¬ner of keeping the vows. When he was older, the abbot of Yungdrung Ling (gyung drung gling), whose name was Kelzang Nyima Togi Gyaltsen (skal bzang nyi ma tog gi rgyal mtshan), came to Kham.

He was invited to Dza Tengchen Gonpa (rdza steng chen dgon pa), the boy's monastery. There, many people took their vows from this abbot, and each received a name at the same time. When it came to Shardza, he received the name Tenpa Drudrag (bstan pa 'brug grags) from the abbot, who repeated the name 3 times. All those who were taking the vows burst out laughing loudly.

The abbot said that it was a very auspicious sign, and that the boy would become a great master.The reincarnation of Tazhig (stag zhig), whose name is Shengyal Tenzin (gshen rgyal bstan 'dzin), came to the Dzakog (rdza khog) country upon the invitation of Shardza's monastery. He was the holder of the Vinaya vows of the Menri (sman ri) lineage.

In front of the:
a) Abbotb) Lopon (slob dpon) or teacher,
b) Witness,
c) InterpreterFrom all 4 who were high monks, Shardza took the highest and final Vinaya vows.

He kept his original name, Tenpa Drudrag, and additionally received the name Drime Nyingpo (dri med snyingpo).
From that time onward, he never took any alcohol, never ate meat nor wore the skin of animals and he conducted himself completely according to the Vinaya rules. Altogether he observed 250 vows.

The vow of Bodhicitta:Which he took from Samten Yeshe (bsam gtan ye shes). At the same time, he received the name Gyalse Zhenpen Norbu (rgyal sras gzhan phan nor bu).

He practised the 2 kinds of Bodhicitta: one that is according to the absolute truth, and the other according to the relative truth.

When he took the vows, he offered 100.000 of butter lamps, flowers, incense and tormas (ritual cakes). From then on, he always kept the vows precisely and paid attention to all details. In the tradition, different texts mention different vows as part of the bodhicitta vow.
Some mention 20 vows, some mention an extended form of 360 vows, some mention a medium form of 108 vows and some 28 vows.
These vows can be described as the 4 kinds of bodhicitta vows, all of which Shardza practised. In addition he also practised the 10 perfections.

The Tantric Vows:Shardza took the tantric vows from his root master, Tenzin Wangyal. He took the initiation of the Yidam called Walse Ngampa (dbal gsas rngam pa). At the time of the initiation, he was introduced to the nature of mind, the 4 initiations of the yidam and the initiation of Dzogchen called Gyaltab Chilug (rgyal thabs spyi lugs).

In the tantric vow, there are 5 root vows and 25 branch vows for the Kyerim (bskyed rim), and 5 root vows and 100 branch vows for the Dzogrim (rdzogs rim).

In Dzogchen, there are 30 vows. Shardza kept all these vows carefully and clearly. In the Bönpo tradition, all the vows mentioned above are those that can be taken by a person who can take all 3 types of vows, which he did.From another master called Rigdzin Tsewang Dragpa (rig 'dzin tshe dbang grags pa) who was also known as Dechen Lingpa (bde chen gling pa), he received the initiation of the peaceful and the wraththful form of the same yidam, Walse Ngampa.

Also he received the Dzogchen initiation of Rigpai Tselwang (rig pa 'i rtsal dbang), as well as the preliminary and essential teachings of Atri (A khrid), besides many other tantric initiations.Altogether Shardza had 24 teachers, from whom he learned different subjects. Usually in those days people were satisfied after learning from one or two masters.

But Shardza was special. He continued to seek and learn all the time. To the following masters he offered all his wealth and from them he received all the teachings of different subjects, initiations and transmissions.

1. Dzatrul Tenzin Wangyal (dza sprul bstan 'dzin dbang rgyal)
2. Dechen Lingpa (bde chen gling pa)
3. Dudul Lingpa (bdud 'dul gling pa)
4. Samten Yeshe (bsam gtan ye shes)
5. Shengyal Tenzin (gshen rgyal bstan 'dzin)
6. Tsewang Gyurme (tshe dbang 'gyur med)
7. Rinchen N amgyal (rin chen rnam rgyal)
8. Kelzang Nyima (bskal bzang nyi ma)
9. Meton Nyima Gyaltsen (me ston nyi ma rgyal mtshan)
10. Paton Nyima Bumsel (spa ston nyi ma 'bum gsal)
11. Yungdrung Wangyal (gyung gdrung dbang rgyal)
12. Tsultrim Namdak (tshul khrims rnam dag)
13. Sonam Gyaltsen (bso nams rgyal mtshan)
14. Tsultrim Pelzang (tshul khrims dpal bzang)
15. Sonam Pelzang (bso nams dpal bzang)
16. Nyima Ozer (nyi ma 'od zer)
17. Togden Gede (rtogs ldan dga' bde)
18. Yeshe Tenzin (ye shes bstan 'dzin)
19. Lama Tengyal(bla ma bstan rgyal)
20. Yezhin Wangyal (yed bzhin dbang rgyal)
21. Sangngag Lingpa (gsqng sngags gling pa)
22. Chime Tsugpu ('chi med gtsug phud)
23. Nyima Zangpo (nyi ma bzangpo)
24. Dawa Dragpa (zla ba grags pa)

In his own country, the tradition of the teaching was mixed up with the new Bön.

He was able to see clearly the historical and pure part of the old Bön teachings, and completely left out the new Bön teaching, keeping strictly to the old (Yungdrung) tradition.

In Bön there are 5 high clans or families:

1) Dru (bru)
2) Zhu (zhu)
3) Pa (spa)
4) Me (rme)
5) Shen (gshen).

Each one has its own lineage tradition and strict rules, even though they are all Bönpos. He respected all these traditions, but he followed the Dru tradition, because this is the lineage holder of Menri. He practised everything, including tummo, Dzogrim and Mantra. Even though he mainly practised the recitation of Mantra, he especially did the practice of Trekcho (khreg chod) and Tögel (thod rgal) all the time.

5)How he practised in solitude:
When Shardza was about 24 years old, one day he felt great disgust for living in this worldly life. So he decided to go stay in solitude completely. The place he went to stay was Yungdrung Lhunpo (gyung drung lhun po), which bordered Shardza, his country. When he went there, many auspicious signs appeared, so he decided that it was a suitable place. There he built a small hut, just big enough for him to sit inside. At this place, he completely stopped all external and worldly activities and connections, and internally his mind stopped thinking of plans and desires, including relatives, friends and wealth.

Living in solitude, he only had simple food and one set of clothes. In this way he practiced with a rested body, speech and mind.He also carved many blocks for printing books, particularly his collected works, which amount to 13 volumes. Altogether 330 volumes of books were carved in blocks.

He always offered flowers, incense, butter lamps, water and mandala on a regular basis. Every tenth day of the month, he made offerings of gana puja. Even though he was teaching a lot, he remained in his solitary retreat place.

6) How he worked for the doctrines of Tönpa Shenrab and for the benefit of all beings:
He worked for the preliminary teachings and the history of Sutra, Tantra and Dzogchen. Hence, he compiled them into 2 volumes. His commentaries on the 9 ways of Bön and on Trekcho and Tögel of Ozogchen in particular were compiled into two volumes. He held the lineage of Zhang Zhung Nyengyu (zhang zhung snyan brgyud) teachings.

He also wrote many ritual texts for prayers and gana puja, as well as chöd teachings, sutra and tantra teachings with various subjects in the sutra and their commentaries. All his work is like the lamp for the old Bön tradition. Later in our time, when people eagerly want to know something about Bön, his works are like a key to the whole tradition.

7) The teachings and works he left behind:
He helped his monastery, Dza Tengchen Gonpa (rdza steng chen dgon pa), to rebuild. For the exterior he reconstructed the temple, and for the interior, he restored the images. 3 images are two stories high-about 18 feet tall. There are many other smaller ones which are one storey (about 9 feet) tall.

On the outside of these images he made many decorations of precious. He always offered flowers, incense, butter lamps, water and mandala on a regular basis. Every tenth day of the month, he made offerings of gana puja. He also carved many blocks for printing books, particularly his collected works, which amount to 13 volumes. Altogether 330 volumes of books were carved in blocks. Five huge prayer wheels and several large stupas were also made. All of these things together with the properties offered to him were, in turn offered to his master from time to time.

Later, he made his nephew the successor to the meditation centre in Gethang and this nephew took over the teaching responsibility when Shardza was getting old. In all his teaching centres, the Vinaya vow was strictly observed, while the meditation practice was Dzogchen.

8) How he manifested his great knowledge as, a rainbow body:
When he was 75, in the water-bird year, Shardza changed his manner of teaching. In addition to the more serious topics, he gave more general kinds of teaching to his students, giving them advice. Usually he only had one meal a day, but then he began to accept all offerings regardlessly. He also liked to play with children more, and began behaving very freely, without any consideration of how his worldly manner should be. Some of the students began to see him (manifesting) as the form of various divinities. Some of his helpers also saw him walking away with his feet above the ground. Some saw him leave his bowl floating in mid air.

At night they could not see his body throw any shadow in the light of the lamps. This was noticed very clearly.He also said to his disciples, I, the old man Shardzapa, don:t know when I am to pass away. I have been teaching specifically for the past 8 years and I have taught mainly important teachings and I hope that you are not going to waste them. I advise you not to waste any of these teachings yoy have received but continue to practise until you are stable in your natural state. I think you are all very lucky, because it is very rare to receive these teachings. Since you have received them, you must try to realise yourself. They are very precious, can you understand?

When he was 76, in the wood-dog year, one of his disciples, Kelzang Yungdrung (bskol bzong gyung drung), was praying and practising in order to bless some medicine. Shardza told this disciple to finish his prayers before the 4th month, because after that they would not meet again. Then on the second day of the 4th month Shardza was presented with the blessed medicine with the prayer complete. He said, "Now I have to go to the empty places." So he went to the place called Rabzhi Teng (rob zhi steng) to stay. He put up a small tent there. Several of his students followed him and he told them, "The base of all knowledge is faith, devotion and vow. So you must realise this and carefully practise."In addition, he also gave them much advice. Very often his gazes were straight into space.

On the 13th day of the 4th month, he made a gana puja offerin'g of Tsewang Ba Yulma (tshe dbang bod yul ma), and he sang many teachings in the form of songs" He then ordered his disciples to sew the tent completely closed, and not to open it for many days. Then he went into the tent and said "good luck" to his students, as well as "prayers. Then he sat inside in the posture with 5 characteristics.

On the next day, his students saw many rainbows above his tent. Some were big, some were small, some were round, others were straight, horizontal or vertical, all with many colours. Particularly at night white lights like long white scarves shone forth brilliantly, which everyone saw.

On the 4th day, there was an earthquake, and there were loud and strange sounds. Also showers of flowers rained down. Between the stitches of the tent many lights with different colours, some with 5 colours, some with only a single colour came out like steam.His student called Tsul'trim Wangchug (tshul khrims dbang phyug) said, "If we leave the body for much longer, everything will disappear and there will be nothing left from the corpse. We should have something as relics for our devotion." So he opened the tent, and prostrated.

The body of Shardza was completely wrapped up with light, and the size had shrunk to that of a one-year-old boy.

It was suspended above the mattress at a height equal to the distance between the outstretched finger tip and the elbow of an arm. He went into the tent, and saw the fingernails had come out of the fingers and were scattered on the mattress. When he touched the body, the heart was still warm. He wrapped up the body with a cloth and kept it for 49 days. He then did a puja of the 1000 names of the Buddhas, as well as many gana puja and other offerings. After, when visitors saw the body and touched it, everyone had many special feelings rising in themselves. All the people saw lights, rainbows 'and rains of flowers every day. All the local people visited the body and strong devotion arose in all of them and they had great belief in him.Some of the non-devotees were saying that, "The lama was not so special when he was alive, but is more special dead. So he is better dead than alive."

His successor, Lodrö Gyatso (blo gros rgya mtsho), and his younger brother, Tsultrim Tenzin (tshul khrims bstan 'dzin), saw to it that all his properties were given as offerings and donations to all monasteries, both Buddhist and Bönpo, particularly to his own monastery, Dza Tengchen Gonpa.

They also asked the monasteries to do prayers for many weeks, and gave them properties so that every year they would recite prayers on the anniversary of the manifestation of his rainbow body on the 13th day of the 4th month. They also made a large memorial stupa, with gilded copper, and his body was put inside in the niche of the ball of the stupa. Even much later people still could see the reflection of lights and rainbows and sparks coming from it.
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Re: Shardza Tashi Gyaltsen Rinpoche

Post by kalden yungdrung » Thu Jan 18, 2018 9:00 pm

To account for the cause of this decline in the fortunes of Bön in both Zhang-zhung and Tibet.



By:
John Reynolds

Shardza Tashi Gyaltsen Rinpoche quotes here from a Bönpo historical text, the Srid-rgyud.


According to the story found there, long ago there lived 3 beggars in India (actually Nepal) who collected alms and, making wise investments, they later became very rich. They thereupon conceived the good intention to erect a great Stupa in gratitude for their good fortune.

Thus they began building the stupa of Jyarung Khashor (jya-rong kha-shor), now known as the Baudhanath stupa in the village of Baudha, east of Kathmandu in the country of Nepal. But they grew old and died before they could
complete their work.

Thus, they made the vow to be reborn in the future in order to complete this pious task.

- The first vowed to be reborn as the architect
- The second as the patron for its construction
- The third as the workman.

Thereafter they were reborn as they had vowed and completed the building of the great Stupa. But before he died the next time, the patron expressed the aspiration to be reborn as a powerful king in Ngari (West Tibet) and the architect vowed to be reborn as a Buddhist emissary.

But worn out by his arduous Iabors, the third man vowed to be reborn in Tibet as a Bön-suppressing translator.
Later attaining rebirths just as they had vowed, the architect became the lotus-born Guru Padmasambhava and the patron became the king Trisong Detsan.

But the builder and workman was reborn as Bodhisattva, whom some identify as the scholar-monk Shantirakshita.
The latter. however, was reborn as the son of a servant belonging to an inferior family because of the hostile prayers that he had made before his death in Nepal where he vowed to destroy Bön. And according to the Gri-shad, there were also the effects of the curses uttered centuries before by the king Drigum Tsanpo, which now came to fruition at this time.

Moreover, according to the Srid-rgyud, because of his earlier prayers made in a previous lifetime, the king Trisong Detsan was more
attracted to the Indian form of Buddhism than he was to Bön. And because he neglected the rites of Bön, various natural disasters befell the land.

Ghosts and demons engaged in soul stealing. Plagues, lightning, and hail storms afflicted Lhasa. The king consulted a Bönpo
diviner by the name of Pe Negu (sPe ne-gu). He advised the king that the calamities were all due to the incestuous birth of an individual who exercised great magical powers.

After a prolonged investigation and search, a 15 year old boy was identified as this star-crossed child and he was expelled from the land. Sitting on an ox, together with the appropriate ransoms, he was dispatched to the southwest where eventually he reached India. There the boy studied Indian Buddhism and eventually became a learned scholar possessing magical powers.

He received the name of Anda Bodhisattva. Recalling the prayers made in his previous lifetime, where he promised to destroy Bön, he
wrote a letter to the king of Tibet, intending to take revenge on those Bönpos who had caused him to be sent away from his homeland as a scapegoat.

His letter reawakened the king's faith in Indian Buddhism. Also the king received reports at that time of a prophetic dream that
had come to Pantalikha, the king of Mon.

Shardza Rinpoche continues, saying that during the lifetimes of Tonggyung Thuchen, Pa Jitrom Karpo, Nangzher Lodpo, Dranpa
Namkha, and Lishu Tagring, although the teachings of Bön had spread widely, still there were many people whose behavior was immoral and perverse. Many monks had broken their vows and had allowed the moral disciple to deteriorate. Priests and magicians practicing Tantric rites became arrogant and proud of their magical powers. Many shrines and pilgrimage sites were neglected or even destroyed. Therefore. the king considered carefully what the Buddhist monk Bodhisattva had proposed to him and also the portents that appeared in the dream of the king of Mon. Therefore he decided that the time had come to suppress Yungdrung Bön and import spiritual teachers from India.
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Re: Shardza Tashi Gyaltsen Rinpoche

Post by kalden yungdrung » Sun May 27, 2018 8:02 pm

Tashi delek,

Today is the anniversary of Shardza Trashi Gyaltsen, the great Bönpo master and scholar of the 20th century who left us many precious teachings and instructions.

On this day in 1935 he performed a Tsog offering of Tsewang Boyulma, sang songs of experience and then entered his tent. Following his instructions, his disciples sewed up the entrance. A few days later, Shardza Trashi Gyaltsen manifested Rainbow Body.

Below is an excerpt from oral teachings by Yongdzin Rinpoche on Shardza Trashi Gyaltsen's "Kunzang Nyingtig, Innermost Essence of Kuntu Zangpo" also known in the West as Heart Drops of Dharmakaya.

The full title of the text translated herein is:

The Teachings of the progressive Great Perfection called :
The Heart Drops of Dharmakaya
Öd gsal rdzogs pa chen poí lam gyi rim pa khrid yig kun tu bsang po´i snying tig shes bya ba bshugs.
ISBN : 1-55939-172-3



Guru Yoga:

This knowledge is something very special, you see. We are always talking about how Nature is beyond thinking, beyond thought, yet, when we study in a normal way, everything is learnt by heart.

In other words, we learn things using our concentration, our consciousness.

But Nature is beyond consciousness, it is completely the opposite.
Yet still you have to try to know it, and the only way is through the prayer of Guru Yoga; this prayer is very important for having a connection with this special knowledge [of Dzogchen].

We can only rely on the blessing of the Lineage Masters who transmit this teaching from one to the other in an unbroken lineage. This teaching and its lineage was not created. People didn’t just study [in an ordinary way] and have some good ideas which they wrote in books. This teaching and lineage started from Dharmakaya and have not been broken up until now.

The Masters have transmitted these teachings successively one to the next. They kept it strictly without adding anything extra.

So Guru Yoga is very important for developing and maintaining this connection."

From: ESSENTIAL INSTRUCTIONS on the
INNERMOST ESSENCE of KUNTU ZANGPO
by Shardza Trashi Gyaltsen

ཤར་རྫ་བཀྲ་ཤིས་རྒྱལ་མཚན་གྱིས་མཛད་པའི་ཀུན་ཏུ་བཟང་པོའི་སྙིང་ཏིག་གི་དོན་འགྲེལ་བཞུགས་སོ།།
སློབ་དཔོན་བསྟན་འཛིན་རྣམ་དག་གིས་ཞལ་ཁྲིད།

Extracted from the Oral Teachings of
Lopön Tenzin Namdak Rinpoche
Paris, 10-10-2010

Transcribed and edited by Carol Ermakovа and Dmitry Ermakov
The best meditation is no meditation

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kalden yungdrung
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Re: Shardza Tashi Gyaltsen Rinpoche

Post by kalden yungdrung » Wed May 30, 2018 9:41 am

Tashi delek,

A very famous and important student of Shardza Tashi Gyaltsen Rinpoche, was Zertro Tsultrim-Wangchug.

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

By:
Yeshe Rabphel Ritrö

ཟེར་འཕྲོ་ཚུལ་ཁྲིམས་དབང་ཕྱུག་རྒྱལ་ཚབ་ཚུལ་ཁྲིམསཁྱུང་རྒྱལ།།
Zertro Tsultrim Wangchug
(zer ‘phro tshul khrims dbang phyug, -1960)
aka Gyaltsab Tsultrim Khyung Gyal
(rgyal tshab tshul khrim khyung rgyal).
Zertro Tsultrim Wangchug  - 00.jpg
Zertro Tsultrim Wangchug - 00.jpg (62.03 KiB) Viewed 573 times

This very rare photo shows Zertro Tsultrim Wangchug (zer ‘phro tshul khrims dbang phyug, -1960), a close student of Shardza Tashi Gyaltsen Rinpoche.

Before attaining the rainbow body Shardza Rinpoche appointed his nephew Lodrö Gyaltsen (blo gros rgyal mtshan, 1915-1952) as his regent or gyaltsab (rgyal tshab) at the Shardza hermitage.

However, the latter died when he was about forty years old. Yet prior to his death, before he started for a pilgrimage journey to Central Tibet, he appointed Zertro Tsultrim Wangchug (zer ‘phro tshul khrims dbang phyug, -1960) as his regent. Thus Zertro Tsultrim Wangchug became the Regent of Shardza Tashi Gyaltsen’s transmissions and teachings (shar rdza rgyal tshab).

Then he was also known as Gyaltsab Tsultrim Khyung Gyal (rgyal tshab tshul khrim khyung rgyal). However, only some eight years later he died in 1960.
The best meditation is no meditation

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kalden yungdrung
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Re: Shardza Tashi Gyaltsen Rinpoche

Post by kalden yungdrung » Sat Oct 20, 2018 2:55 pm

TONGLEN PRAYER
BY: SHARDZA TASHI GYALTSEN RINPOCHE


Kon chog sum ji den pa dang
Bon-nyid den pe den pa yi
Dro wai de dug chi yang rung
De kun dag la min gyur chig
With the nature of the Triple Gems.
And the common essence of all phenomena.
Whatever suffering or happiness for all sentient beings.
May I carry burden for them.

Dag-zhan nyon-mong jhang war sho
dik pa tham che dag par sho
Le-ngan nam min ze par sho
Bu lon lan chag khe par sho
Nyod che dug sem zhi war sho
May my defilements and those of others be eliminated
May my bad karma and that of others be dissolved.
May the fruits of negative karma be exterminated.
May the karmic debt be purified.
May the destructive mind and violence be extinguished.

Gang-zhig dag la des jur ram
Mod-dang tshig-tsub mes na rung
Zang-nyon le kyi tre wa nam
Dag ki thar pa drong war sho
Those who have faith in me,
Those who reprimand me,
With good or bad karmic links,
May l be the one who guides them to the liberation.

Dag ki kye wa zhan jud tse
Sem chen zhan la nod pa ni
Ba pu set tsam mi che jing
Pen de ma lu drub nu sho
When I am reborn in another life,
I will not cause others' sufferings, Not even at
the slightest bit of a hair follicle,
May l be the cause of their happiness and the one
who benefits all Sentient beings.

Yul chog nes zhi chin lab dang
Bon-nyid den pi den pa dang
Dag ki sam jor ge wai thu
Mon lam tab zhin drub par sho
Through the power of the Four Gems,
The nature of Dharma,
The merits accumulated and my practices of virtues,
May this prayer become accomplished.

Da ne khor wa dhi la mi chag pa
Tham che rang tsal rang nang ngo shes nes
Ka-tag dang poi zhi ying drol nes su
Lar yang dro don ma lus thar chin sho
From now we renunciate samsara,
and realisation of self-expression, appearance from ones
own mind,
May attain liberation on the vast space of Primordial clarity,
May I achieve in benefitting all Sentient beings.


Dedication:
Go sum dak bé ge wa gang gyi pa
Kham sum sem chen nam kyi dön du ngo
Duk sum sak pé lé drip kün jang nè
Ku sum dzok bé sang gyé nyur top shok
All pure virtue done through the three doors of body, speech and mind,
I dedicate to the welfare of sentient beings throughout the three realms of desire,
form and formlessness.
After having purified all the karmic obscurations of the three times,
May we swiftly achieve complete Buddhahood of the three bodies.

Translated by: TenGelek Geshe la
The best meditation is no meditation

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