Bön Deities

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kalden yungdrung
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Bön Deities

Post by kalden yungdrung » Fri Apr 06, 2018 12:11 pm

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Tibetan: Kunzang Gyalwa Dupa

His consort: Yum Tugje Chamma

Kunzang Gyalwa Dupa, the All-good Collection of Conquerors, a combined deity representing the Bon version of the 5 Families of Conquerors.

He is a peaceful deity who also represents the powers and strengths of all the great Bön deities. He is also regarded as the peaceful form of 3 of the fiercest deities:

- Walse Ngampa,
- Trowo Tsochog Kagying
- Lago Topa.

He is often depicted with 2 consorts Tugje Chamma and Namkai Lhamo.
The best meditation is no meditation

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kalden yungdrung
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Re: Bön Deities

Post by kalden yungdrung » Sun Apr 29, 2018 9:21 am

Tashi delek,

Below an explanation of the Dakini of Dreams, Salgye Du Dalma.
It is further explained in Tenzin Wangyal´s book Tibetan Yoga of Dream and Sleep.
For me is this the best book TW wrote, very clear and to the point.
Its a Mother Tantra and remarkable is the remaining in one´s Natural State during the Dream.

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



By:
Tenzin Wangyal / Spiritual Master of Ligmincha USA etc.

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1. The Dakini, Salgye Du Dalma

The Mother Tantra / Ma Gyud, teaches that there is a Dakini who is the protector and guardian of sacred sleep. It is helpful to make a connection with her essence, which is also the nature of the practice, so that she can guide and bless the transition from unconscious to conscious sleep. Her name is Salgye Du Dalma (gsal-byed-gdos-bral-ma). This translates as "She Who Clarifies Beyond Conception."

She is the luminosity hidden inside the darkness of normal sleep.
She is formless in sleep practice itself, but as we are falling asleep she is visualized as a luminous sphere of light, a tiglé. Light is visualized, rather than a form like the syllables used in dream yoga, because we are working on the level of energy, beyond form.

We are trying to dissolve all distinctions such as inside and outside, self and other.

When visualizing a form, it is the habit of the mind to think of that form as something other than itself, and we must go beyond dualism. The dakini is the representation of the clear light. She is what we already are in our pure state: clear and luminous. We become her in sleep practice.

When we develop a relationship with Salgye Du Dalma, we connect to our own deepest nature. We can further this connection by remembering her as
much as possible. During the day she can be visualized in samboghakaya* form: pure white, luminous, and beautiful. Her translucent body is made wholly of light. In her right hand she holds a curved knife, and in her left hand a bowl made from the top of a skull. She abides in the heart center, sitting upon a white moon disc, which rests on a golden sun disk, which in turn rests upon a beautiful blue, four-petaled lotus. As in guru yoga, imagine yourself dissolving into her, and she into you, mixing your essence until it is one.

Wherever you are, she is with you, residing in your heart. When you eat, offer her food. When you drink, offer her what you drink. You can talk to her. If you are in a space in which you can listen, let her talk to you. This does not mean you should go crazy, but you can use your imagination. If you have read books on dharma and listened to talks on these topics, imagine her giving you the teachings that you already know. Let her remind you to remain in presence, to cut through ignorance, to act compassionately, to be mindful, and to resist distractions.

Your teacher may not always be available, nor your friends, but the dakini is. Make her your constant companion and the guide of your practice.
You will find that eventually the communication will start to feel real; she will embody your own understanding of the dharma and reflect it back to you.

When you remember her presence, the room you are in will seem more luminous and your mind will become lucid; she is teaching you that the luminosity and lucidity you experience is the clear light that you really are.

Train yourself so that even feelings of disconnection and the arising of negative emotions automatically remind you of her; then confusion and emotional snares will serve to bring you back to awareness like the bell of a temple that marks the beginning of practice.

In this relationship with the dakini sounds too foreign or fanciful, you may wish to psychologize it. That is all right. You can think of her as a separate
being or as a symbol that you use to guide your intention and your mind. In either case, devotion and consistency are powerful assets on the spiritual
journey. You may also do this practice with your yidam,

if you do yidam practice, or with any deity or enlightened being; it is your efforts that make a difference in your practice, not the form. But it is also good to recognize that Salgye Du Dalma is especially associated with this practice in the Mother Tantra. There is a long history of practitioners working with her form and her energy, and making a connection with the power of the lineage can be a great support.

Imagination is very powerful, strong enough to bind one to the sufferings of samsara for an entire life, and strong enough to make the dialog with the dakini real. Often practitioners act toward the dharma as if it is rigid, but it is not.

The dharma is flexible and the mind should be flexible with it. It is your responsibility to find how to use the dharma to support your realization. Rather than imagining how the day will go tomorrow, or the fight you had with the boss, or the evening ahead with your partner, it may be more helpful to create the presence of this beautiful dakini who embodies the highest goal of practice.

The important point is to develop the powerful intention needed to accomplish the practice and a strong relationship to your true nature, which the dakini represents. As often as possible, pray to her for the sleep of clear light. Your intention will be strengthened each time you do.

Ultimately, you are to become one with the dakini, which does not mean assuming her form as in tantric practice.
It means remaining in the Nature of Mind, being rigpa in every moment.
Remaining in the natural state is both the best preliminary and the best practice.
The best meditation is no meditation

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Re: Bön Deities

Post by kalden yungdrung » Sat May 05, 2018 1:13 pm

Nyipangse - 00.jpg
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The Tibetan text is from pages 962-963 of the edition of the Four Cycles of the Scriptural Tradition of the Aural Tradition of Zhang Zhung, ཞང་ཞུང་སྙན་རྒྱུད་བཀའ་རྒྱུད་སྐོར་བཞི་, published at Triten Norbutse, in 2002. This translation is by Kurt Keutzer with grateful acknowledgement to the prior translation of a related text byJohn Myrdhin Reynolds found on pages 364-365 in his book The Oral Tradition from Zhang-Zhung, Vajra Publications, 2005.



རྒྱལ་པོ་ཉི་པང་སད་ཀྱི་མཆོད་བསྐུལ་བཞུགས།
Invocation and Offering to Gyelpo Nyipangsé


ཀྱེ་སྙན་རྒྱུད་སྲུང་མ་བྱེད་པའི་དམ་བཅས་པའི།
བདེར་གཤེགས་གཤེན་རབ་རྣམས་ཀྱི་བཀའ་གཉན་མཐུ་རྩལ་ཅན།
བཙན་གྱི་རྒྱལ་པོ་ཝེར་རོ་ཉི་པང་སད།
ཁྱེད་ནི་ལྷ་སྲིན་སྡེ་བརྒྱད་ཀུན་གྱི་རྒྱལ་པོ་སྟེ།
སྐུ་ཡི་ཆ་ལུགས་རྫུ་འཕྲུལ་སྣ་ཚོགས་སྟོན།
འཇིག་རྟེན་ཁམས་ནས་མངའ་མཛད་རྫུ་འཕྲུལ་ཅན།


Kyé nyen gyü sung ma jé pé dam ché pé
Der shek shen rap nam kyi ka nyen tu tsel chen
Tsen gyi gyel po wer ro nyi pang sé
Khyé ni lha sin dé gyé kün gyi gyel po té
Ku yi cha luk dzun trül na tsok tön
Jik ten kham né nga dzé dzun trül chen


Kye! Among the powerful loyal attendants of the Sugatas and the Shenrabs,
Those who have promised to act as Guardians of the Aural Transmission Lineage,
Is the king of the Tsen spirits, Werro Nyipangsé: ( see also: viewtopic.php?f=78&t=27472 )
You are the king of all the eight classes of gods and demons.
[Your] attire displays a variety of magical apparitions.
[You are] the magical sovereign over the worldly realm.



རྒྱལ་པོ་ཆེན་པོ་སྡེ་ལྔ་སྟེ།
ཉི་པང་སད་དང་ཟླ་པང་སད།
གཞའ་པང་སད་དང་ཝེར་རོ་རྒྱལ་པོ་དང་།
ནམ་མཁའི་རྒྱལ་པོ་ཡ་ཅོ་རྒྱལ་པོ་དང་།
རྒྱལ་པོ་ཆེན་པོ་གཙུག་ཕུད་ཅན།
རྒྱལ་ཆེན་ཉི་པང་འཁོར་བཅས་ལ།
བདེར་གཤེགས་བླ་མའི་བྱིན་རླབས་དང་།
སྒྲུབ་གཤེན་བདག་གི་ཏིང་འཛིན་དང་།
བདེན་པའི་སྟོབས་ཀྱིས་བྱིན་རླབས་ཀྱིས།
འདོད་ཡོན་གཏོར་མ་འདི་འབུལ་གྱི།
བཀའ་ཡི་གཏོར་མ་འདི་བཞེས་ལ།
གཡུང་དྲུང་བོན་གྱི་བསྟན་པ་སྲུང་།


Gyel po chen po dé nga té
Nyi pang sé dang da pang sé
Zha pang sé dang wer ro gyal po dang
Nam khé gyel po ya cho gyel po dang
Gyel po chen po tsuk pü chen
Gyel chen nyi pang khor ché la
Der shek la mé jin lap dang
Drup shen dak gi ting dzin dang
Den pé tob kyi jin lap kyi
Dö yön tor ma di bül gyi
Ka yi tor ma di zhé la
Yung drung Bön gyi ten pa sun


The five classes of great kings, Nyipangsé and Dapangsé,
Zhapangsé and Werro Gyalpo,
Namkha Gyalpo and Yacho Gyalpo,
And Gyalpo Chenpo Tsugphudchan,
Together with the retinues of Gyalchen Nyipangsé,
By the blessings of the Sugatas and lamas,
And by the meditative absorbtion of us Shen practitioners,
By the blessings of the power of truth,
Please accept this command-torma which we offer,
A torma of delightful sensual qualities, and
Guard well the teachings of the Yungdrung Bön!



སྒྲུབ་གཤེན་བདག་ལ་སྡོང་གྲོགས་མཛོད།
ཞང་ཞུང་སྟོང་རྒྱུང་མཐུ་ཆེན་དང་།
བླ་ཆེན་དྲན་པ་ཡབ་སྲས་དང་།
གུ་རུབ་སྣང་བཞེར་ལོད་པོ་དང་།
རིག་འཛིན་རྒྱུད་པའི་བླ་མ་དང་།
རྩ་བའི་བླ་མའི་སྤྱན་སྔ་རུ།
ཅི་ལྟར་ཁས་བླངས་དམ་བཅས་བཞིན།
སྙན་རྒྱུད་བོན་གྱི་བཀའ་སྲུངས་ཀྱིས།
སྒྲུབ་གཤེན་བདག་ལ་སྡོང་གྲོགས་མཛོད།
གཡུང་དྲུང་བོན་གྱི་བསྟན་པ་སྲུངས།
བར་ཆད་གདུག་རྩུབ་མ་བྱེད་ཅིག


Drup shen dak la dong drok dzö
Zhang zhung tong gyung tu chen dang
La chen dren pa yap sé dang
Gu rup nang zher lö po dang
Rig dzin gyü pé la ma dang
Tsa wé la mé chen nga ru
Chi tar khé lang dam ché zhin
Nyen gyu Bön gyi ka sung kyi
Drup shen dak la dong drok dzö
Yung drung Bön gyi ten pa sung
Bar ché duk tsup ma jé chik


Be the friend and helper of us Shen practitioners!
Tong-gyung Thuchen of Zhangzhung,
The lineage of Lachen Drenpa Namkha,
As well as Gurub Nangzher Lodpo,
And the other lamas of the rigzin lineage,
And in the presence of our root lama:
In accordance with whatever pledges and promises that have been made,
By way of guarding the Precepts of the Aural Transmission Bön ,
Become the friends and helpers of us Shen practitioners!
Guard well the teachings of the Yungdrung Bön!
And do not cause troubles, malevolence, or obstacles!



བཀའ་དང་དམ་ལས་མ་འདའ་བར།
འདོད་ཡོན་གཏོར་མ་འདི་བཞེས་ལ།
ཁྱེད་ཀྱི་འདོད་པ་བསྐང་ནས་ཀྱང་།
བྱམས་པའི་སེམས་དང་ལྡན་པར་གྱིས།
སྔོན་གྱི་དམ་བཅས་ཅི་བཞིན་དུ།
བསྟན་པ་བསྲུང་བའི་ལས་མཛོད་ཅིག
ཨ་ཨཱོྃ་ཧཱུྃ།
ཝེར་རོ་ར་ཙ་སད་མིན་བྷ་ལིང་ཏ་ཁ་ཧི་ཁ་ཧི།
སད་མིན་སྤུངས་སོ་ཐིམ་ཐིམ་ཡེ་སྭཧཱ༎


Ka dang dam lé ma da war
Dö yön tor ma di zhé la
Khyé kyi dö pa kang né kyang
Jam pé sem dang den par gyi
Ngön gyi dam ché chi zhin du
Ten pa sung wé lé dzö chik
A OM HŪNG
WER RO RA TSA SÉ MIN
BA LING TA KHA HI KHA HI
SÉ MIN PUNG SO TIM TIM YÉ SO HA


Without neglecting the commands or your promises,
Please accept this torma possessing delightful sensual qualities!
Having made restitution in accordance with your desires,
May you have thoughts of loving kindness towards us,
And in accordance with your previous promises,
May you zealously accomplish the task of guarding the teachings!

A OM HŪNG
WER RO RA TSA SÉ MIN
BA LING TA KHA HI KHA HI
SÉ MIN PUNG SO
TIM TIM YÉ SO HA!
The best meditation is no meditation

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kalden yungdrung
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Re: Bön Deities

Post by kalden yungdrung » Sat May 05, 2018 2:31 pm

Sherab Chamma - 026.jpg
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By:
Gyalshen Institute



Sherab Chamma (Loving Mother) is known as the Wisdom Loving Mother. She is the Mother of all Enlightened Ones or Buddhas. The Wisdom Loving Mother’s devotion to acts of love over many lifetimes transformed her into a goddess whose unconditional loving energy compassionately protects all beings. She embodies the divine feminine energy of boundless love and is the source of all compassion. By Her blessings and energy she eliminates all karmic obstacles, thus healing, blessing and guiding us wherever we are.

Through recitation of her secret mantra, invocations, and prayers, she expands our awareness and clears up negative karma, bringing peace and harmony. These practices provide healing energy which is of special benefit for resolving imbalances in both physical and mental health. The invocation of her energy manifests in eight different peaceful ways to help overcome eight different fears and challenges such as struggles with enemies, negative forces, illness, sadness, fear of the unknown, and death. Meditating upon her transforms our fears into self-arising wisdom so that we are able to creatively embrace the many challenges of life.

=============
By:
Bodhgaya

In the Bön pantheon, Chamma is considered one of the "4 principal sugatas," also known as the 4 peaceful deities, who stimulate and superintend the spiritual evolution of the human race.

They are:
- Sherab Chamma, the Perfection of Wisdom
- Shenlha Odkar, the sambhogakaya buddha or wisdom god
- Sangpo Bumtri, the creator deity, and
- Shenrab Miwo, the nirmanakaya buddha or world teacher.

In the Zhangzhung language, Sherab Chamma is known as Satrig Ersang, sa trig meaning "wisdom." In the Tazig language of ancient Central Asia she is Ardvishura Anahita. In the Srid pa mdzod phug, the Bonpo Abhidharma text dealing with cosmogony, theogony, and cosmology, with an appended commentary by Dranpa Namkha of Zhanzhung.

She is called "queen of the waters" because of her origin: As the winds of karma blew across the vast primeval ocean, moving its waters, a bubble the size of a pavilion rose up to the surface, and at its center an egg of blue light became visible. When this egg burst open, a turquoise-blue woman appeared from it. The creator god Sangpo Bumtri was overwhelmed by her beauty and radiance. He called her "queen of the waters" and coupled with her.

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

By:
Gyalshen Institute

ཤེས་རབ་བྱམས་མའི་རྩ་བསྙེན།
Mantras of Sherab Chamma
བྱམས་མའི་གསོལ་འདེབས།
Prayer to Wisdom Mother


ཧྲིཿ
རང་སྣང་རྣམ་པར་དག་པའི་ཞིང་ན།
ཡུམ་ཆེན་ཐུགས་རྗེ་བྱམས་མའི་སྐུ་ལ།
ཕྱག་འཚལ་གསོལ་བ་བཏབ་པ་ཙམ་གྱིས།
འཇིགས་བརྒྱད་གཡུལ་ལས་རྒྱལ་བར་མཛོད་ཅིག


HRI
Rang nang nam par dak pé zhing na
Yum chen tuk jé jam mé ku la
Chak tsel söl wa tap pa tsam gyi
Jik gyé yül lé gyel war dzö chik

HRI
In a pure land of my own vision
Is the Great Mother, enlightened body of compassion and loving kindness.
Merely by prostrating and praying to you,
May my foes and the 8 fears be overcome.


Mantra:
viewtopic.php?f=78&t=9845
The best meditation is no meditation

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Re: Bön Deities

Post by kalden yungdrung » Sat May 05, 2018 6:42 pm

kalden yungdrung wrote:
Sat May 05, 2018 1:13 pm
Nyipangse - 00.jpg



The Tibetan text is from pages 962-963 of the edition of the Four Cycles of the Scriptural Tradition of the Aural Tradition of Zhang Zhung, ཞང་ཞུང་སྙན་རྒྱུད་བཀའ་རྒྱུད་སྐོར་བཞི་, published at Triten Norbutse, in 2002. This translation is by Kurt Keutzer with grateful acknowledgement to the prior translation of a related text byJohn Myrdhin Reynolds found on pages 364-365 in his book The Oral Tradition from Zhang-Zhung, Vajra Publications, 2005.



རྒྱལ་པོ་ཉི་པང་སད་ཀྱི་མཆོད་བསྐུལ་བཞུགས།
Invocation and Offering to Gyelpo Nyipangsé


ཀྱེ་སྙན་རྒྱུད་སྲུང་མ་བྱེད་པའི་དམ་བཅས་པའི།
བདེར་གཤེགས་གཤེན་རབ་རྣམས་ཀྱི་བཀའ་གཉན་མཐུ་རྩལ་ཅན།
བཙན་གྱི་རྒྱལ་པོ་ཝེར་རོ་ཉི་པང་སད།
ཁྱེད་ནི་ལྷ་སྲིན་སྡེ་བརྒྱད་ཀུན་གྱི་རྒྱལ་པོ་སྟེ།
སྐུ་ཡི་ཆ་ལུགས་རྫུ་འཕྲུལ་སྣ་ཚོགས་སྟོན།
འཇིག་རྟེན་ཁམས་ནས་མངའ་མཛད་རྫུ་འཕྲུལ་ཅན།


Kyé nyen gyü sung ma jé pé dam ché pé
Der shek shen rap nam kyi ka nyen tu tsel chen
Tsen gyi gyel po wer ro nyi pang sé
Khyé ni lha sin dé gyé kün gyi gyel po té
Ku yi cha luk dzun trül na tsok tön
Jik ten kham né nga dzé dzun trül chen


Kye! Among the powerful loyal attendants of the Sugatas and the Shenrabs,
Those who have promised to act as Guardians of the Aural Transmission Lineage,
Is the king of the Tsen spirits, Werro Nyipangsé: ( see also: viewtopic.php?f=78&t=27472 )
You are the king of all the eight classes of gods and demons.
[Your] attire displays a variety of magical apparitions.
[You are] the magical sovereign over the worldly realm.



རྒྱལ་པོ་ཆེན་པོ་སྡེ་ལྔ་སྟེ།
ཉི་པང་སད་དང་ཟླ་པང་སད།
གཞའ་པང་སད་དང་ཝེར་རོ་རྒྱལ་པོ་དང་།
ནམ་མཁའི་རྒྱལ་པོ་ཡ་ཅོ་རྒྱལ་པོ་དང་།
རྒྱལ་པོ་ཆེན་པོ་གཙུག་ཕུད་ཅན།
རྒྱལ་ཆེན་ཉི་པང་འཁོར་བཅས་ལ།
བདེར་གཤེགས་བླ་མའི་བྱིན་རླབས་དང་།
སྒྲུབ་གཤེན་བདག་གི་ཏིང་འཛིན་དང་།
བདེན་པའི་སྟོབས་ཀྱིས་བྱིན་རླབས་ཀྱིས།
འདོད་ཡོན་གཏོར་མ་འདི་འབུལ་གྱི།
བཀའ་ཡི་གཏོར་མ་འདི་བཞེས་ལ།
གཡུང་དྲུང་བོན་གྱི་བསྟན་པ་སྲུང་།


Gyel po chen po dé nga té
Nyi pang sé dang da pang sé
Zha pang sé dang wer ro gyal po dang
Nam khé gyel po ya cho gyel po dang
Gyel po chen po tsuk pü chen
Gyel chen nyi pang khor ché la
Der shek la mé jin lap dang
Drup shen dak gi ting dzin dang
Den pé tob kyi jin lap kyi
Dö yön tor ma di bül gyi
Ka yi tor ma di zhé la
Yung drung Bön gyi ten pa sun


The five classes of great kings, Nyipangsé and Dapangsé,
Zhapangsé and Werro Gyalpo,
Namkha Gyalpo and Yacho Gyalpo,
And Gyalpo Chenpo Tsugphudchan,
Together with the retinues of Gyalchen Nyipangsé,
By the blessings of the Sugatas and lamas,
And by the meditative absorbtion of us Shen practitioners,
By the blessings of the power of truth,
Please accept this command-torma which we offer,
A torma of delightful sensual qualities, and
Guard well the teachings of the Yungdrung Bön!



སྒྲུབ་གཤེན་བདག་ལ་སྡོང་གྲོགས་མཛོད།
ཞང་ཞུང་སྟོང་རྒྱུང་མཐུ་ཆེན་དང་།
བླ་ཆེན་དྲན་པ་ཡབ་སྲས་དང་།
གུ་རུབ་སྣང་བཞེར་ལོད་པོ་དང་།
རིག་འཛིན་རྒྱུད་པའི་བླ་མ་དང་།
རྩ་བའི་བླ་མའི་སྤྱན་སྔ་རུ།
ཅི་ལྟར་ཁས་བླངས་དམ་བཅས་བཞིན།
སྙན་རྒྱུད་བོན་གྱི་བཀའ་སྲུངས་ཀྱིས།
སྒྲུབ་གཤེན་བདག་ལ་སྡོང་གྲོགས་མཛོད།
གཡུང་དྲུང་བོན་གྱི་བསྟན་པ་སྲུངས།
བར་ཆད་གདུག་རྩུབ་མ་བྱེད་ཅིག


Drup shen dak la dong drok dzö
Zhang zhung tong gyung tu chen dang
La chen dren pa yap sé dang
Gu rup nang zher lö po dang
Rig dzin gyü pé la ma dang
Tsa wé la mé chen nga ru
Chi tar khé lang dam ché zhin
Nyen gyu Bön gyi ka sung kyi
Drup shen dak la dong drok dzö
Yung drung Bön gyi ten pa sung
Bar ché duk tsup ma jé chik


Be the friend and helper of us Shen practitioners!
Tong-gyung Thuchen of Zhangzhung,
The lineage of Lachen Drenpa Namkha,
As well as Gurub Nangzher Lodpo,
And the other lamas of the rigzin lineage,
And in the presence of our root lama:
In accordance with whatever pledges and promises that have been made,
By way of guarding the Precepts of the Aural Transmission Bön ,
Become the friends and helpers of us Shen practitioners!
Guard well the teachings of the Yungdrung Bön!
And do not cause troubles, malevolence, or obstacles!



བཀའ་དང་དམ་ལས་མ་འདའ་བར།
འདོད་ཡོན་གཏོར་མ་འདི་བཞེས་ལ།
ཁྱེད་ཀྱི་འདོད་པ་བསྐང་ནས་ཀྱང་།
བྱམས་པའི་སེམས་དང་ལྡན་པར་གྱིས།
སྔོན་གྱི་དམ་བཅས་ཅི་བཞིན་དུ།
བསྟན་པ་བསྲུང་བའི་ལས་མཛོད་ཅིག
ཨ་ཨཱོྃ་ཧཱུྃ།
ཝེར་རོ་ར་ཙ་སད་མིན་བྷ་ལིང་ཏ་ཁ་ཧི་ཁ་ཧི།
སད་མིན་སྤུངས་སོ་ཐིམ་ཐིམ་ཡེ་སྭཧཱ༎


Ka dang dam lé ma da war
Dö yön tor ma di zhé la
Khyé kyi dö pa kang né kyang
Jam pé sem dang den par gyi
Ngön gyi dam ché chi zhin du
Ten pa sung wé lé dzö chik
A OM HŪNG
WER RO RA TSA SÉ MIN
BA LING TA KHA HI KHA HI
SÉ MIN PUNG SO TIM TIM YÉ SO HA


Without neglecting the commands or your promises,
Please accept this torma possessing delightful sensual qualities!
Having made restitution in accordance with your desires,
May you have thoughts of loving kindness towards us,
And in accordance with your previous promises,
May you zealously accomplish the task of guarding the teachings!

A OM HŪNG
WER RO RA TSA SÉ MIN
BA LING TA KHA HI KHA HI
SÉ MIN PUNG SO
TIM TIM YÉ SO HA!

IN ADDITION:
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Re: Bön Deities

Post by kalden yungdrung » Thu May 17, 2018 8:17 am

SIDPA GYALMO
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See also:
viewtopic.php?f=78&t=22074
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Re: Bön Deities

Post by kalden yungdrung » Mon May 21, 2018 8:35 pm

Sidpa Gyalmo - Cham Dance.

1st blessing (Sidpa Gyalmo) on the day of Cham, mask dance ceremony in modern terms happening now in Triten Norbutse Bön Monastery in Kathmandu.

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Re: Bön Deities

Post by kalden yungdrung » Fri Aug 03, 2018 7:21 am

By: John Reynolds / Vajranatha.
Zhang Zhung Meri - 00-a.jpg
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The Meditation Deity Zhang-zhung Meri

Because the Zhang-zhung Nyän-gyüd is a Dzogchen transmission, unlike Tantric practices, there is no empowerment ceremony for entering into it. Rather, in terms of Dzogchen, the individual enters into the practice by way of receiving a direct introduction (rig-pa ngo-sprod) from a qualified master of the tradition. However, there is a Tantric practice of transformation that is associated with it and the transmission of this latter lineage more or less exactly parallels that of the Zhang-zhung Nyän-gyüd. This is the practice for the meditation deity known as Zhang-zhung Meri,

In fact, Zhang-zhung Meri was the first empowerment bestowed by Yongdzin Lopon Tenzing Namdak Rinpoche on his second visit to the West and his first visit to the United States. This occured in Coos Bay, Oregon, in 1989. It was at this time that I personally first received this empowerment. Although previously in 1978, Yongdzin Rinpoche bestowed it for the first time at Menri monastery at Dolanji in India upon a group of Western students from Italy at the requrest of their master Namkhai Norbu Rinpoche.

Although the principal function of Zhang-zhung Meri for the Dzogchen practitioner is that of protection, according Yongdzin Rinpoche, nevertheless, Zhang-zhung Meri is not a protective Guardian (srung-ma) spirit, but a Yidam Lha, or meditation deity.

Moreover, his sadhana may also be practiced independently as a purely Tantric method, apart from any connection with Dzogchen. A Yidam is a visible manifestation of the compassion and enlightened awareness of the Buddha, particularly in wrathful form in order transform negative energies and subdue evil spirits.

Every Tantra cycle has such a principal deity known as a Yidam, and by practicing the sadhana, or process of transformation and realization of that deity, the practitioner establishes a special bond or connection with it which is known as samaya (dam-tshig).

Through visualization and meditation upon the archetypal form of the Yidam, the practitioner is able to invoke and realize within oneself the powers, capacities, and wisdoms traditionally associated with that particular Yidam. This overwhelming numinous presence, both benign and protective, is transcendent; it is not a worldly god or deity which is still part of conditioned existence, the cycle of death and rebirth known as Samsara. It is an emanation of enlightened awareness and compassion from a higher spiritual dimension beyond Samsara. The visualization of the Yidam serves to invoke and call down into oneself the blessings, or spiritual energies of this deity, and serves to focus and concentrate this energy like a lens focusing sunlight..

According to the Lower Tantras (phyi rgyud), the source of these spiritual energies that are invoked is a higher spiritual dimension of being, which is the collective enlightened awareness of all the Buddhas of the past, present, and future.

However, according to the Higher Tantras (nang rgyud), these energies are invoked out of the potential for Buddha enlightenment of one’s own Nature of Mind. By meditating on the Yidam, one takes the goal, the visible manifestion of enlightenment, and transforms that into the actual path of practice in terms of deification or visualizing oneself as the Yidam.

This process vastly accelerates the process of realizing liberation and enlightenment when compared to the methods of the Sutra system. The initial visualization of the Yidam emerges out the the state of pure potentiality, Shunyata,, which is paradoxically beyond the dualism of existence and non-existence. At the conclusion of sadhana practice, the visualization is again dissolved back into this state of emptiness.

Although the ultimate aim of meditating upon the Yidam is to realize those enlightened qualities associated with it, that is to say, to realize Buddha enlightenment and liberation from suffering in Samsara, by invoking the Yidam and engaging in the ritual activities associated with it, one may also realize various desirable worldly benefits. These two goals, the spiritual and the worldly, do not exclude or contradict each other. One must have at hand the actual means, including long life, in order to practice sufficiently in this present life.

On the other hand, Guardians (srung-ma) were in origin usually worldly gods and spirits who were in the past subdued by enlightened beings such as Tönpa Shenrab and placed under oaths to henceforth protect the teachings of Bön and its practitioners.

Such was also the case when Gyerpung Nangzher Lödpo who subdued the Deva king Nyipangse and his consort Mänmo, placing them under oaths to henceforth protect the teachings of Zhang-zhung Nyän-gyüd. In meditation practice, one may transform oneself into a Yidam, identiying oneself totally with it, whereas Guardians are evoked into visible appearance in front of oneself.

They are then presented with puja offerings and charged to remember their vows made previously to protect Bön and its practitioners. Therefore, this is a process of reciprocity or exchange of energies between our human dimension of existence and some other realm of being.

These spirits are given energy in the form of puja offerings and then the practitioners can expect something in return in terms of the activites of these spirits.
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Re: Bön Deities

Post by kalden yungdrung » Sat Aug 04, 2018 1:00 pm

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By: Raven Cypress Wood:

At Tashi Menri Monastery in Dolanji, India, the 22nd-29th of the 6th Tibetan month (Western date August 4th-10th 2018), is the time for the practice of Shenrap Nampar Gyalwa.

This is the wrathful form of the founder of the Yungdrung Bön religious tradition, the enlightened Lord Tönpa Shenrap Miwoché. In order to protect the construction of a temple, he spontaneously manifested as Nampar Gyalwa, the Completely Victorious One.

As one of the 9 foundational practices in the Yungdrung Bön tradition, practitioners will recite the mantra of Nampar Gyalwa, known as the 100-syllable mantra, 100,000 times while imagining the purification of all negativity of the 3 times including every action of body, speech, and mind arising from anger, greed, jealousy, pride, and ignorance.




By Jef Watt:

Nampar Gyalwa

can have several different ways of appearing in art. Typically he is either blue, or green in colour, peaceful in appearance with one face and two arms. The right hand is generally raised to the side above the level of the shoulder with the hand flat and the palm facing forward as if in a saluting gesture. The left hand is typically resting with the heel of the palm on the knee and the fingers extended and slightly raised. He sits in a crossed leg posture atop a flower blossom and throne in front of a palace complex within a walled courtyard.

The painted compositions of Nampar Gyalwa are often formulaic and predictable.

The 4 monastic sons of Tönpa Shenrab stand to the right and left sides of the throne.

At the top center the 4 Transcendent Lords are often depicted.
4 wrathful deities are arranged either in a row or in the four corners of the composition.

They are:
- Zowo Ugu,
- Zema Ugu,
- Rocho Degu
- Hrompo Tsegu

They are each wrathful in appearance, blue in colour, with nine heads and 18 arms, in a standing posture surrounded by flames. In the upper half of the composition are 2 Naga Kings:

- Lugyal Tsugna Rinchen (yellow)
- Lugyal Jogpo (blue).


Also in the upper composition are two gods:
- Lhawang Gyajin (white)
- Dopa Gugyur (yellow).

The nagas and gods, depending on the size of the composition, may or may not have surrounding retinue figures (twelve each).

Beneath the throne is the Chinese King Kongtse with retinue.
At the bottom center is the 'Word Protector' Kasrung Lhachen Chenlha Miggu. He is maroon in colour, wrathful with 3 faces and 6 arms, riding a boar with nine heads, accompanied by 4 retinue figures, each with a different animal face.

4 other figures are often included:
- Sangwa Lhagchen
- Yizhin Gyalwa
- Tangzang Ringkye
- Khala Obar.

The story of Tönpa Shenrab as Nampar Gyalwa (Tibetan: rnam par rgyal ba) is described in detail in chapter 50 of the Ziji, a 12 volume, 61 chapter biography of Tonpa Shenrab.

The essential story concerns a Chinese king named Kongtse Trulkyi Gyalpo who attempted to build a temple on the great ocean west of Olmo Lungring. His intention was to acquire merit for the next life. The king told no one except the spirits and daemons of the ocean.

Due to a misunderstanding between the King, his wife and the spirits and demons, the daemons destroyed the half built temple. Deeply upset the King prayed to Tönpa Shenrab who then appeared in the form of Complete Victory (Nampar Gyalwa), blue in colour with an angry expression, one face and 2 hands.

The right hand is held up in the gesture of Complete Victory and the left placed on the knee. Behind Tönpa was a special fierce throne back (Tib.: gyab yol) with a lion at the bottom eating a human figure and a dragon above eating a naga serpent spirit, a sea monster above that, and topped with a Horned Eagle.

Tönpa also emanated 4 wrathful multi-headed deities each standing in the 4 directions. The daemons were defeated and the temple was completed and named the White-black Shimmering Temple (Tib.: gsas khang dkar nag bkra gsal).

The chief of the daemons became the protector and the temple became a library for the teachings of Tönpa Shenrab.
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Re: Bön Deities

Post by kalden yungdrung » Sat Aug 18, 2018 12:05 pm

The Father Tantras are not classifed like in the Nyingma tradition. They form a basic group which is collectively known as the “5 Supreme Citadels” (gSas mkhar mchog lnga) and count the following Yidams :

1. Welse Ngampa associated with the Body (sku)
2. Lhagö Thokpa associated with the Speech (gsung)
3. Tsochok Khagying associated with the Mind (thugs)
4. Welchen Gekhö associated with the Qualities (yon tan)
5. Drukse Chempa associated with the Activities (phrin las).

Each Yidam is depicted in his wrathful form and appears in union with his consort. The central one is Tsochok Khagying. Whatever Yidam you practice, you are gradually reaching the four levels of Knowledge Holders of Vidyadharas. For reasons which have been discussed by S.G. Karmay somewhere in his research works, the practice of Lhagö Thokpa is not really widespread.

Father Tantras are mostly concerned with the Development Stage (bskyed rim), they also have Perfection Stage (rdzogs rim) instructions but not as developed as in the Magyü. For this reason the Tsalung are quite limited.

Why are people attracted to a given Yidam? It depends on many things. The main reason is the clanic affinity (rigs) one has when receiving some initiation like the Zhitros. If you throw your flower or pebble on the central figure, then you are of course karmically connected with this deity. Remember that your eyes are folded at the time, so it’s really karma that decides, not you.


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Re: Bön Deities

Post by kalden yungdrung » Sat Aug 18, 2018 12:28 pm

Welchen Gekhö.jpg
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Paul Mercier:

Welchen Gekhö: God of the Mount Tise (Kailash) in Zhang Zhung with 9 heads, God of the yearly cycle.
Walchen Gecko is the emanation of qualities of Tönpa Shenrab Miwoche.
The eagle Khyung flies above his head with a swastika. Yundrung Bön related...

Walchen Gekho, Sangwa Dragchen (Tibetan-Wylie: dbal chen ge khod, gsang ba drag chen): a principal meditational deity within the highest classes of Bön esoteric teachings.
============

Jef Watt:

Fearsome in appearance with nine faces, eighteen hands and four legs, he is blue in colour, each face has three eyes and a gaping mouth with bared fangs. The faces extend upward with three white faces on the right, the middle blue with the uppermost that of a Garuda, and on the left three red. Above that, yellow hair swirls upward like flame. The eighteen hands hold weapons and objects of various kinds. A pair of Garuda wings is unfurled behind. The consort Logbar Tsame embraces her consort. Red in colour with three faces, yellow, white and red, she has six hands and two legs. Atop two lhu daemons, a sun and moon disc above a multi-coloured lotus blossom resting on a throne seat supported by various animals the horrific couple stands surrounded by the flames of wisdom fire.

For a more complete explanation and identification of the retinue figures see The Bon Religion of Tibet by Per Kvaerne. Serindia Publications: London, 1995. Plate #30 pages 98-99.

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

"WRATHFUL DEITIES…….

Their task is to fight against ignorance and the enemies of the teaching……
5 YIDAMS: tutelary deities who govern the tantric rituals of Mother Tantra and Father Tantra:….

Welchen Gekhö: God of the Mount Tise in Zhang Zhung with 9 heads, God of the yearly cycle."….http://shenten.org/yungdrung-bon/pantheon

"Bön Pantheon….distinct 2 kinds of being:
1. the enlightened beings beyond samsara….
2. the natural beings and deities still in the cycle of existence as lha (Tibetan word for "god"), tsen, dre, lu….http://shenten.org/yungdrung-bon/pantheon

"…Gekö Sangwa Dragchen (ge khod gsang ba drag chen)…..The Bön religion of Tibet by Per Kvaerne, p. 80-86;

"Welchen Gekhö. …All-Piercing Gekhö….dbal chen ge khod.…..

A wrathful deity in the Bön canon, depicted with 18 heads and nine arms, his topmost head being the head of a Garuda /Kyung, and the remainder being heads of demons (srin). He is often depicted with his consort glog 'bar tsa med."….http://dictionary.thlib.org

"Walchen Gekho (Bön Deity)….Walchen Gekho, Sangwa Dragchen (Tibetan-Wylie: dbal chen ge khod, gsang ba drag chen): a principal meditational deity within the highest classes of Bön esoteric teachings…….Fearsome in appearance with 9 faces, 18 hands and 4 legs, he is blue in colour, each face has 3 eyes and a gaping mouth with bared fangs.

The faces extend upward with 3 white faces on the right, the middle blue with the uppermost that of a Garuda, and on the left 3 red. Above that, yellow hair swirls upward like flame.

The 18 hands hold weapons and objects of various kinds. A pair of Garuda wings is unfurled behind. The consort Logbar Tsame embraces her consort. Red in colour with three faces, yellow, white and red, she has 6 hands and 2 legs.

At the top 2 lhu daemons, a sun and moon disc above a multi-coloured lotus blossom resting on a throne seat supported by various animals the horrific couple stands surrounded by the flames of wisdom fire…….At the top center is the primordial Enlightened One, Kuntu Zangpo, with five Bon teachers below.

Various wrathful retinue figures surround Welchen Gekho. At the bottom center is the enlightened protector Sipa'i Gyalmo surrounded by various worldly protectors.......http://www.himalayanart.org/image.cfm/200046.html

"Balchen Geko….. the Tibetan deity in charge of time and the 3 worlds of existence…..A very important Bön deity is called Balchen Geko, who is said to govern time and the 3 world of existence.

In this respect the deity is analogous to Kalachakra in Buddhism....http://kalachakranet.org/ta_tibetan_astrology.html

Balchen Geko…..the Tibetan deity in charge of time and the 3 worlds of existence.

"….Welchen Gekhö associated with the Qualities (yön tan), and 5. Drukse Chempa associated with the Activities (phrin las). Each Yidam is….http://yungdrung-rignga-ling.forums-fre ... s-t43.html

"an important god, Balchen Geko, who is has 9 heads and 18 arms,…..The eagle Khyung flies above his head with a swastika….….Philippe Cornu-Tibetan Astrology.

Walchen Gecko….(belongs to the 5 main yidams of the Pa Gyud, Fathertantra)…..Walchen Gecko is the emanation of qualities of Tönpa Shenrab Miwoche……Represents quality-aspect…….http://bonpo-arts.com/walchen_gecko.html
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kalden yungdrung
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Re: Bön Deities

Post by kalden yungdrung » Fri Aug 31, 2018 8:59 am

His Holiness the 34th Menri Trizin Rinpoche - 018.jpg
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SIDPE GYALMO THE MAIN PROTECTOR OF THE TIBETAN YUNDRUNG BÖN TRADITION:

See also here:
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The best meditation is no meditation

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