Bönpo Masters

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kalden yungdrung
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Bönpo Masters

Post by kalden yungdrung » Fri Jul 27, 2018 6:40 pm

Tashi delek,

Böndrong Tenpa Özer, a realized 16th century Bönpo Master.
He followed teachings at Menri Monastery / Tibet and at Triten Norbutse Monastery Tibet.

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Re: Bönpo Masters

Post by kalden yungdrung » Sat Jul 28, 2018 10:54 pm

By: Yeshe Raphel Rithro

སྐྱབས་རྗེ་རྨེའུ་སྟོན་སློབ་དཔོན་སངས་རྒྱས་བསྟན་འཛིན།།
Kyabje Me'uton Lopön Sangye Tendzin
Lopön Sangye Tenzin Rinpoche - 00.jpg
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Kyabje Me'uton Lobpön Sanggye Tendzin (skyabs rje rme'u ston slob dpon sangs rgyas bstan 'dzin) was born in 1912, in Drokshog ('brog shog) in the Hor region in Kham, a region that roughly corresponds to the Kandze (dkar mdzes) district. This particularly beautiful region has several valleys in which Bönpos flourished, including the sanctuary of Beri (be ri) up the Yalung River from Kandze city.

Sanggye Tendzin 's father was an important lineage holder of the Me'u (rme'u) clan and was called Kyawo Lama Tobwang (skya bo bla ma stobs dbang). His mother, a lady of the Gyurmur family (gyur mur bza') was called Gyetso (dgyes mtsho). As a young child, Sanggye Tendzin learned the art of reading and writing directly with his father.

In 1925, at the age of 14, Sanggye Tendzin entered the monastery of Pagon Yungdrung Rabten Ling (spa dgon g.yung drung rab brtan gling) and took the Genyen (dge bsnyen) vows from the great master Paton Tenpa Drugdrak (spa ston bstan pa 'brug grags). The latter was a disciple of the treasure revealer Sang-ngak Lingpa (gter ston gsang sngags gling pa, b. 1864) who played a great role in the diffusion of the Bönpo Kanjur (bka' 'gyur) in Kham.

From Paton Tenpa Drugdrak, Sanggye Tendzin received the complete explanation of the preliminaries (sngon 'gro) and of the main practice (dngos gzhi) of the Secret Treasury of the Sky Dancers on Channels and Winds (rtsa rlung mkha' 'gro gsang mdzod). He trained carefully in the practice of this cycle, reciting the required number of accumulated mantras, studying all the principles taught in this cycle, and performing the actual corresponding retreats.

Thereafter, Sanggye Tendzin went to Lupuk Monastery (klu phug dgon pa) where he studied Chinese and Indian astrology under the guidance of Yongdzin Sherab Nyima (yongs 'dzin shes rab nyi ma). He took the vows of novice monk from Kunkhyen Sherab Gyelchok (kun mkhyen shes rab rgyal mchog) and Yongdzin Tsultrim Gyeltsen (yongs 'dzin tshul khrims rgyal mtshan).

Then he studied the ordinary sciences and became quite an expert in poetry, grammar, composition of works, logic, etc. At the end of his curriculum of studies, he received the title of Geshe Rabjampa (dge bshes rab 'byams pa).

Sanggye Tendzin later traveled to Lungkar Monastery (lung dkar dgon) where he studied under the direction of Ula Gyelwa Tsultrim (u bla rgyal ba tshul khrims) and from whom he received the four initiations of the Welse Tsodzok (dbal gsas rtsod zlog), the complete transmission and explanation of the Akar Shicho (a dkar zhi gcod), as well as numerous other instructions belonging to the Bön Dzogchen teachings.

In order to entirely perfect his philosophical training and his knowledge, Sanggye Tendzin then entered the Gelukpa monastery of Drepung Losel Ling ('bras spungs blo gsal gling) in Lhasa, something he did without revealing his identity as a Bönpo monk.

It seems that the authorities of the monastery knew about the fact that several Bönpo monks were attending the curriculum in Losel Ling but they tolerated it on the condition that the monks followed the rules and compulsory daily rituals of the monastery. In this way, Sanggye Tendzin was able to study the entire philosophical tradition of the Geluk school and eventually obtained his Geshe degree in Losel Ling.

Following his reception of his Geluk degree Sanggye Tendzin went to Menri monastery and met the Abbot Tenpa Lodro (bstan pa blo gros) from whom he received all the outer, inner and secret initiations of Bön, including the initiations of the guardians (srung ma) and the special instructions of the Oral Transmission of Zhangzhung (zhang zhung snyan rgyud). From Kunkhyen Thukje Nyima (kun mkhyen thugs rje nyi ma) and Shen Dzamling Rinpoche (gshen 'dzam gling rin po che), he received the four initiations of the Mother Tantras (ma rgyud).

Furthermore, Sanggye Tendzin received numerous teachings and instructions from Drubnye Zopa Gyeltsen (grub brnyes bzod pa rgyal mtshan), Drugom Tsultrim Gyeltsen ('gru sgom tshul khrims rgyal mtshan) and the yogi Thechok Tendzin (theg mchog bstan 'dzin).

Sanggye Tendzin was then installed on the lobpon (slob dpon), or master scholar, throne of Menri monastery by Kyabje Menri Khenchen (skyabs rje sman ri'i mkhan chen) and, Khenchen Nyima Wangyel (mkhan chen nyi ma dbang rgyal) and other lineage holders. It is at that time that Sanggye Tendzin took charge of the monastic college (bshad grwa) for which he established a very specific curriculum of studies. He kept this charge for several years and thus trained numerous students.

Sanggye Tendzin was also in charge of printing important works of Dzogchen and thus greatly contributed to the survival of these teachings, both in Tibet and later in exile. In 1959, he fled to India where he took part in the printing of Bonpo texts on a large scale. He also took charge of the new settlement in Thobgyel in Dolanji, where he gave numerous teachings to his disciples, including detailed Dzogchen instructions. He passed away in 1978, on April the 28th, at the age of 66 years old.

Among his close disciples were Menri Khenchen Luntok Tenpai Nyima (sman ri mkhan chen lung rtogs bstan pa'i nyi ma, b. 1927) and Yongdzin Lobpon Tendzin Namdak (yongs 'dzin slob dpon bstan 'dzin rnam dag, b. 1926).
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Re: Bönpo Masters

Post by kalden yungdrung » Fri Aug 03, 2018 5:09 pm

By: Yeshe Raphel Rithro
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།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).

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 8 years later he died in 1960.
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Re: Bönpo Masters

Post by kalden yungdrung » Wed Aug 08, 2018 8:23 pm

Tashi delek ,

By: John Vincent Belleza

The late Guru Odzer, Lake Dangra.
Belonging to the ancient Guru lineage of Bön adepts, Guru Ödzer was one of the most respected religious leaders in Upper Tibet.
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Re: Bönpo Masters

Post by kalden yungdrung » Thu Aug 09, 2018 11:45 am

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by: Yeshe Rapel Ritrö


རྨེའུ་དགོངས་མཛོད་རི་ཁྲོད་ཆེན་པོ༌།།
Meu Gongdzö Ritrö Chenpo
(rme'u dgongs mdzod ri khrod chen po, 1038-1096)


This blockprint has the text below Meutön Dampa Gongdzö Ritröpa Chog (me'u ston dam pa dgongs mdzod ri khrod pa mchog), The Supreme Mountain Retreat Hermit, The Teacher of the Meu Clan, the Excellent Realization and Treasure.
It is slightly colored and appears in front of the 1967 edition of The A Khrid Collection.

Founder of the Dzogchen Atri tradition, also known as Dampa Ritropa and Yungdrung Gyeltsen

Meu Gongdzo (rme'u dgongs mdzod) was born in 1038 in a place called Gurzhok (gur zhogs), located in the Shang (shangs) district of Tibet. His father was called Shakya Ten (shakya brten) of the Meu (rme'u) clan, and his mother was called Dorje Tso (rdo rje mtsho). He was the elder of 4 brothers. When he grew up, his parents forced him to marry when he was 18. However, disgusted with worldly life, he broke from his wife by faking a painful illness.

Soon after, Meu Gongdzo met Lama Kyese Chenpo (bla ma skye se chen po) from whom he received numerous Tantric and Dzogchen teachings. Moreover, he listened to the minor sections of Mind (sems phran), including works like the Gabpa (gab pa) in the presence of Druton Yungdrung (bru ston g.yung drung) and Drolwa Shengyel (sgrol ba gshen rgyal).

Together with these 2 masters, Meu Gongdzo traveled to Upper Nyang (nyangs stod) to visit the master Takpa Khache (stag pa kha che) from whom the little group listened to teachings on logic (tshad ma). After this, he reflected that it would be better for him to spend his time practicing meditation in seclusion.

Meu Gongdzo traveled to Karpo Drak (dkar po'i brag) in Shang and he met there Droton Treton Gocha (drod ston tre ston go cha, late 10th-early 11th century) and Jetsun Trotsang Druklha (rje btsun khro tshang 'brug lha, 956-1077) from whom he received several oral instructions. After that, he went to U and attended the teachings of Khenpo Daryupa (mkhan po dar yu pa) and Lobpon Joyung (slob dpon jo g.yung) before taking full monk vows at the age of 24.

That same year, Khenpo Daryupa returned to Tsang where he entered an intensive retreat in a hermitage. Meu Gongdzo decided to follow his example and remained in his hermitage on Karpo Drak for 12 years. He practiced there in complete solitude, having cut all links with other people. He practiced meditation without distraction and with great zeal, day and night. Ultimately, he saw all illusory appearances liberate in and as the Space of Reality (bon nyid dbyings). He is said to have obtained the Body of Immaculate Wisdom (zag med ye shes sku), while the supreme accomplishment (buddhahood) instantaneously arose in him.

Meu Gongdzo transmitted his teachings to a group of 4 main disciples, instructing each of them in different matters.

- He gave the transmission of the teachings regarding the View and Meditation of Dzogchen to Gomchen Barwa (sgom chen 'bar ba).
- He taught the practice of Secret Formulas (gsang sngags, i.e. tantras) to Nuden Drupshen (nus ldan sgrub gshen).
- He taught the practice of monastic discipline to Namdak Tsunpa (rnam dag btsun pa),
-He gave the teachings of the Great Vehicle to Jangchub Sempa (byang chub sems dpa').

Moreover, he had numerous other qualified practitioners who attended his teachings on meditation and many of them reached the highest stages of accomplishment.

When Meu Gongdzo was 59, as he was preparing to return to Tsang, he was invited by Sonam Gyel (bsod nams rgyal) of the Trotsang (khro tshang) family to strive for the welfare of all beings. Despite being struck by illness, for 14 days he gave gave teachings and oral instructions to his attendants. Then, on the 14th of the middle month of winter, in the Fire mouse year (1096), at the early break of dawn, his contemplation (dgongs pa) dissolved into the Space of Reality.

The tradition reports that, as supports for guiding beings of future generations, he left many relics in the cremation of his body, such as statues, seed-syllables, and so forth.

Meu Gongdzo's many disciples continued his teachings and thus maintained his special tradition of practice. They are commonly grouped into several categories: his 4 mind-sons (thugs sras), his 2 wives (lcam gnyis), his 8 younger brothers (gcung brgyad), his 2 young sons (tha chung), the 58 Siddhas (grub thob nga brgyad), and the 300 hermits wandering in the mountains.

Beyond these he was said to have guided thousands of disciples in meditation. Having begun teaching meditation in a simple hermitage, the lamp of his teachings spread far and wide. In particular, he spread the outer teachings of monastic discipline, the inner teachings of the Great Vehicle (Mahāyāna) and the secret teachings on the practice of View and Meditation (lta sgom nyams len).

His main disciples diffused the teachings in the 4 directions of Tibet:
Zhakgom Barwa (bzhag sgom 'bar ba, a.k.a sgom chen 'bar ba) in the east;
Pogom Zhikpo (pho sgom zhig po) in the north;
Kyeme Drangsong (skye med drang srong) in the west;
Yardrok Meton (yar 'brog me ston) in the south.

The master who received the Atri (a khrid) transmission and was to be the next lineage-holder was Tokden Gomchen Barwa.

Meu Gongdzo was prophecized as an emanation of Tseme Oden (tshad med 'od ldan) in a text known as the Kyangpak Nejang Drukcu (skyang 'phags gnad byang drug cu) where he is named Meuton Dampa Ritro (rme'u/rmi'u ston dam pa ri khrod) and described as endowed with the Contemplation of Kuntuzangpo.

In the Dulwa Lingdrak ('dul ba gling grags), he is known as an emanation of Sertok Chejam (gser thog lce 'byams) and as belonging to the Meu clan. However, in the Magic Key of Drogon ('gro mgon 'phrul lde), he is regarded as an emanation of Sene Ga'u (sad ne ga'u) and he is known under his ordination name of Yungdrung Gyeltsen (g.yung drung rgyal mtshan).

Sources:
Jean Luc Achard, "Meu Gongdzo," Treasury of Lives, accessed December 13, 2014,
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Re: Bönpo Masters

Post by kalden yungdrung » Tue Aug 21, 2018 8:45 pm

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SHENCHEN LUGA:


"A Cavern of Treasures (Tibetan: མཛོད་ཕུག, Wylie: mdzod phug) is a terma uncovered by Shenchen Luga (Tibetan: གཤེན་ཆེན་ཀླུ་དགའ, Wylie: gshen chen klu dga') in the early eleventh century. ...Dan Martin identifies the importance of this scripture for studies of the Zhang-Zhung language....'For students of Tibetan culture in general, the mDzod phug is one of the most intriguing of all Bon scriptures, since it is the only lengthy bilingual work in Zhang-zhung and Tibetan (some of the shorter but still significant sources for Zhang-zhung are signalled in Orofino 1990.'...."...https://en.wikipedia.org/

Shenchen Luga was born in 996 in the Dringtsham (‘bring ‘tshams) region of Tsang, to a father of the sga clan and a mother who was the sibling of a Bonpo. Not much about his early years is known, but he did not seem to be formally engaged in religious pursuits until his massive corpus of treasure revelation appeared in 1017 AD, when he was 21. He spent the rest of his life teaching and debating, and perhaps established a seat at Darding (dar lding) near the town of Geding (dge lding). His greatest disciple was Zhuyé Legpo (zhu yas legs po), who eventually became the progenitor of his own lineage. In 1035 AD, the Buddhist monk Lotön Dorjé Wangchuk (lo ston rdo rje dbang phyug) allegedly poisoned and thus murdered Shenchen near the latter’s birthplace.".....https://collab.itc.virginia.edu/wiki/re ... 0Luga.html

Shenchen Luga Writings (rtsom yig):
Innermost Treasury of Life (g.yung drung las rnam par dag pa srid pa’i phug gi mdo), text written in both Tibetan and Zhangzhung revealed in 1017 AD.

"Shenchen Luga was perhaps the greatest and most popular Bönpo of the Tibetan Renaissance period, if not in all of the modern history of Bön. Adepts and supporters trace the religion back to Shenrab Miwo (gshen rab mi bo) and beyond, but there’s no question that the actual religion of Bön, in the admittedly trendy sense of an established and systematized tradition, was founded by Shenchen Luga.

His treasure revelations of 1017 and the years that followed (though Shenchen’s own narrative and those of his biographers attribute almost all of his texts to this one year) forged a uniquely Bönpo identity with the very instruments (mature doctrinal, ritual, and narrative texts), strategies (treasure revelation), and sensibilities (lineal autonomy, historical validity) that worked so effectively for the Nyingma Buddhists of the same period.

Around the scholarship and personality of Shenchen, the Bön tradition coalesced for the first time, blossoming into a widespread and internally consistent religious system that would inspire polemical publications and considerable anxiety on the part of the more dominant Buddhist traditions for many hundreds of years to come.".....https://collab.itc.virginia.edu

"There were at least 15 treasure revealers before Shenchen.."........https://collab.itc.virginia.edu

"The Tibetan word, terma, literally means “treasure” and refers to Buddhist (or Bon) scriptures and relics retrieved from the distant past through a process of revelation. There are two principal types of treasures: earth terma, discovered in the Tibetan and Himalayan landscape, and mind terma, discovered in the mind of the terton or “treasure revealer.” The latter should be distinguished with pure visions, or daknang, which appear in the mind of realized masters, but do not necessarily claim ancient origins. Though its source is located in the distant past, a terma is intended for the time and place of its discovery. "......http://shambhalatimes.org/2010/07/01/what-is-terma/

"The year 1017 AD marks the resurgence of Bön, which began with the discovery by Shenchen Luga (gShen-chen klu-dga’, 996-1035 AD) of a number of important concealed texts. With his discoveries Bön re-emerged as a fully systematized religion.

Shenchen Luga was born in the Shen clan, descended from Kontsha Wangden (Kong-tsha dbang-ldan), one of Tönpa Shenrab’s sons. The descendants of this important family still live in Tibet


Shenchen Luga had a large following. To 3 of his disciples he entrusted the task of continuing three different traditions.

To the first, Druchen Namkha Yungdrung (Bru-chen nam-mkha’ g.yung-drung) born in the clan of Dru which migrated to Tibet from Druzha (‘Bru-zha, i.e., Gilgit), he entrusted the studies of cosmology and metaphysics (mDzod-phug and Gab-pa)

The second disciple, Zhuye Legpo (Zhu-yas legs-po), was assigned to maintain the Dzogchen teachings and practices. He founded the monastery of Kyikhar Rizhing (sKyid-mkhar ri-zhing)

The third disciple, Paton Palchog (sPa-ston dpal-mchog), took responsibility for upholding the Tantric teachings..".....http://gyalshen.org/history-of-bon-2/

Sources of Tibetan Tradition......Page 259.....By Kurtis R. Schaeffer, Matthew Kapstein

"In the year 1017 AD, Shenchen Luga (gShen-chen klu-dga') came from eastern Tibet and discovered two large wooden boxes containing many Bonpo texts in the Tibetan language, which had been buried at Drigtsam Thakar ('brig-mtsham mtha' dkar) in Tsang Province, near the ancestral seat of the Shen clan, It was principally this discovery that led to the revival of Bon in central Tibet in the 11th century...."....http://www.drjameshenley.us/sutra-syste ... f-bon.html
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Re: Bönpo Masters

Post by kalden yungdrung » Wed Aug 22, 2018 6:12 pm

༧མཁས་དབང་བོན་བརྒྱ་དགེ་ལེགས་ལྷུན་གྲུབ་རྒྱ་མཚོ་མཆོག་སྐུ་ཞི་བར་གཤེགས་པར།
Alag Böngya Gelek Hlundrub Gyatso Rinpoche - 00.jpg
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Tashi delek,

A week ago, the Great Bönpo Master and Scholar, Alag Böngya Gelek lundrub Gyatso Rinpoche passed away.

He was a great Dzogchen master and the Spiritual Leader of the Bönpo Ngagpa community Rebkong Bönmang, Amdo, East Tibet.

Sitting in the perfect five-pointed posture, Rinpoche entered Thugdam mediation and thus passed into nirvana.Today the ceremonies are being performed in Rebkong Bönmang, Trashi Menri monastery.

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

Rebkong Bönmang །རེབ་གོངས་བོན་མང༌།

།རེབ་གོང་བོན་མང་ཕུར་ཐོགས་སྟོང་དང་དགུ་བརྒྱ༌།། Rebkong – Home of the 1900 Dagger-Wielding Community of Many Bön Tantric Practitioners.

The Bönpo tantric practitioners or Pön (dpon) of the Community of Many Bön tantric practitioners (bon mang) in Rebkong are known as the 1900 Dagger-Wielding Great Group of Bön Tantric Practitioners or Rebkong Bönmang Phurthog Tong Dang Gugya (reb gong bon mang phur thogs stong dang dgu brgya).

According to Prof. Tsering Thar in RET 15 they can be divided as follows: The gSas-khang of Reb-gong are divided into 4 groups, strictly speaking, but 2 in general:

- Yar-nang Bon-mang are: Bon-brgya gSang-sngags dar-rgyas-gling (at Bon-brgya village),
- Mag-sar g.Yung-drung bstan-dar-gling (at Mag-sar village).

Tantrics in these 2 gSas-khang are descendants of Khyung-po bsTan-pa dar-rgyas, a famous Tantric in their history.

These two villages traditionally do not participate in the dPyid-chos and sTon-chos of Reb-gong Bon-mang.

The last Bön-brgya Tulku attempted to bring them under the order of Reb-gong Bön-mang but without great success. There used to be a gSas-khang for the gDung-nges tribe called gDung-nges Grub-pa kun-'dul-gling in mDo-ba village where the Bön-brgya valley opens, and together with Bön-brgya and Mag-sar it used to be called Yar-nang Bön-mang or Yar-nang Bön-sde khaggsum, but as most people of the gDung- nges tribe have already converted to Buddhism, only a few Bönpo Tantrics and their families are left in the village.

5 gSas-khang in the eastern part of Reb-gong comprise Stodphyogs Bön-mang:

1. Theg-chen bon-'khor lhun-grub-gling (at rGya-mtsho-dpal or A-rga- steng village)
2. gSang-sngags rig-'dzin dar-rgyas-gling (at Gad-pa skya-bo village)
3. Theg-chen smin-grol rgya-mtsho-gling (at gDong-mgo village)

These three gSas-khang are the seats and their Tantrics are spiritual descendants of Grub-chen 'Khor-los bsgyur-ba'i-rgyal po, one of those who first in history to come to Reb-gong to spread the Bön religion.

4. rGyal-bstan ye-shes rgya-mtsho-gling (at Ngo-mo village)
5. Rig-'dzin thugs-rje byang-chub-gling (at Gyang-ru village),
The Tantrics of these two gSas-khang are the spiritual descendants of Grub-chen Ye-shes mtsho-rgyal, also one of the first to come to Rebgong to spread Bön.

People say that Gyang-ru Rig-'dzin thugs-rje in the 13th century defeated an evil spirit protecting the continuation of monks in Ra-rgya monastery so that it could continue to receive monks and be respectfully honored by gTsang Pandit as the source of his Rus- dpon (family priest).

5 gSas-khangs in the Northeast of Reb-gong comprise sMadphyogs Bon-mang:

1. mDo-sngags phun-tshogs dar-rgyas-gling (at Gling rgya village)
2. Kun-'dus g.yung-drung 'gyur-med-gling (at Zho-'ong nyin-tha village)
3. Sgrub-pa'i rgyal-mtshan mi-'gyur-gling (at Dar-grong village)
4. Khyung-dkar rig-'dzin smin-grol-gling (at Khyung-bothang village)
5. gSang-sngags bdud-'dul lhun-grub-gling (at sDongskam village).

rTogs-ldan Kun-bzang klong-grol and his son sNang-gsal lhun-grub in the 15th century were born there and made a great contribution to the Bön religion as the spiritual descendants of Grub-chen Khyungdkar tshang-ba, who was a famous Tantric.

3 gSas-khangs in North of Reb-gong comprise Snyan-bzang Bonmang: Bonpo Tantrics in Kokonor Area

1. gSang-chen smin-grol dpal-ldan-gling (at Hor-nag village)
2. Rig-'dzin kun-'dus rnam-rgyal-gling (at sTong-che village) Since sTong-che village has the same origin as sTong-che village of Khri-ka, all the Bönpo of sTong-che are disciples of Khyung-mo Tulku of Khri-ka, and there is a seat for him in this gSas-khang.
3. Khyung-dkar bstan-pa rgya-mtsho-gling (at Khyung-po la-ga village)

This is a very old gSas-khang in Reb-gong, although we do not know when it was built or by whom. sNyan-bzang Bon-mang joins sMad-phyogs Bon-mang for all the religious activities of Reb-gong Bon-mang.

All the above are together called the 1900 of Bon-mang of Reb-gong who hold Phur-pa (Reb-gong Bon-mang phurthogs stong-dang dgu-brgya).

Bon-brgya dGe-legs lhun-grub rgyamtsho is the master of the whole Bon-mang of Reb-gong. sTod-phyogs and sMad-phyogs are the main groups of Reb-gong Bon-mang, the other two groups being smaller.
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kalden yungdrung
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Re: Bönpo Masters

Post by kalden yungdrung » Thu Aug 23, 2018 8:19 pm

IN ADDITION:

A week ago H.E. A lak Böngya Rinpoche passed away into nirvana
Yesterday, at the Triten Norbutse Bön Monastery, were made great offerings to this Guru with great prayers and rituals.

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Re: Bönpo Masters

Post by kalden yungdrung » Fri Aug 24, 2018 10:20 am

H.E. the Nangshig Kyabgon Rinpoche - 02.jpg
H.E. the Nangshig Kyabgon Rinpoche - 02.jpg (255.25 KiB) Viewed 249 times
Nangzhig Kyabgon was born in 1983 and was recognized as the reincarnation of Nangzhig Kyapgön Tenpa Rabgye by high lamas of both Bön and Buddhist traditions.

This includes very esteemed lamas such as Menri Yongzin Tenzin Namdak Rinpoche and the late 10th Panchen Lama. At the age of six, Nangzhig Kyapgön took monastic vows in front of the golden tombs of Nangzhig high lamas. He was initiated in the presence of 4 lamas, including Jawob Rinpoche. With a great celebration, he was enthroned upon the Golden Throne of Nangzhig Monastery.

Afterwards, he studied with Yongzin Tenzin Yeshé as well as other teachers. He became an expert in philosophy and science, particularly the unique Bön doctrine and philosophy. He also traveled to many different parts of Tibet and gave teachings and empowerments to all of his followers.

He blessed the faithful with his empowerments of A Tri (A khrid), Nyengyü, and Dzogchen as well as with the internal, external and secret Bön initiations.

At the age of 19, he visited China’s sacred Buddhist Mount Wutai (Riwo Tse-nga) and there he did the retreat practice of Sherap Mawé Sengé (Bönpo Buddha of clear intellect and understanding). Then, he went to study at the Buddhist University in Beijing and graduated in the doctrines and philosophies of various traditions.

During his time there, he also learned the Chinese language. During both the First and Second International Conference on Yungdrung Bön, he acted as president.

In brief, he has completed his studies of Bön Sutra, Tantra, Dzogchen as well as other Tibetan cultural sciences and philosophies with Yongzin Tenzin Yeshé and the renowned scholar Böngya Rinpoche.

Thus, he is the head and the throne holder of the Nangzhig Monastery / Tsedruk Monastery.
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Re: Bönpo Masters

Post by kalden yungdrung » Fri Aug 24, 2018 10:53 am

Shar_Drol_Dechen_Yangwen_Ling_flyer - 00 a.jpg
Shar_Drol_Dechen_Yangwen_Ling_flyer - 00 a.jpg (479.27 KiB) Viewed 232 times
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Geshe Tenzin Yeshe is also the abbot of Shar Drol Dechen Yangwen Ling Monastery.
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Re: Bönpo Masters

Post by kalden yungdrung » Fri Aug 24, 2018 11:38 am

IN ADDITION:
Khenpo Tenzin Yeshe - 00.jpeg
Khenpo Tenzin Yeshe - 00.jpeg (57.99 KiB) Viewed 227 times

Khenpo Tenzin Yeshe - Biography

Khenpo Tenzin Yeshe grew up in Khyungser in eastern Tibet in a family of nomads. Until the age of 18, he lived in the traditional lifestyle of eastern Tibetan nomads, herding yaks and sheep. At the age of 18, he took vows with Lama Tenpa Gyaltsen Khyungnak and became a monk.

He received a thorough education in Bön, practiced the 9 preliminaries, the purification of the 6 realms, and did a tsalung (tummo) retreat and a dark retreat.

He received Dzogchen teachings and Phowa instructions from Lungrig Namdak Rinpoche and from Thaye Rangdol Rinpoche.

To pursue higher education leading to the Geshe degree, he had to emigrate to India. Before setting out he made a pilgrimage to Bonri (the mountain of Bön), which he circumambulated 100 times, followed by a pilgrimage to Mount Kailash. Arrived in India, he pursued studies at Tashi Menri monastery in Dolanji for 4 years under the guidance of Menri Trizin Lungtok Tenpai Nyima Rinpoche.

In 1995, he went to Triten Norbutse monastery in Kathmandu, Nepal, where he studied under Yongdzin Tenzin Namdak Rinpoche and Khenpo Tenpa Yungdrung Rinpoche. In 2003, he graduated from Shedra (dialectic school) with the degree of Geshe.

After receiving Geshe degree, Geshe Tenzin Yeshe remained at Triten Nobutse 2 more years, teaching the younger monks. From 2005 to 2011, Geshe Tenzin Yeshe has tought Dzogchen, Tsalung, Tummo and Trulkhor in the US and in Europe, for instance, in France and in Poland. He also helped in the construction of the large Bön stupa in Mexico.

In 2011, Geshe Tenzin Yeshe received initiations reserved for advanced Lamas from Yongdzin Tenzin Namdak Rinpoche, proving him fully competent to lead a monastery. Geshe Tenzin Yeshe was then appointed Khenpo of Shar Drol Dechen Yangwen Ling monastery and meditation center and went to Tibet to take up his post.

Khenpo Tenzin Yeshe's monastery and meditation center is Shar Drol Dechen Yangwen Ling.
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Re: Bönpo Masters

Post by kalden yungdrung » Fri Aug 24, 2018 12:04 pm

Nyamed Shenrab Gyaltsen - 00.jpg
Nyamed Shenrab Gyaltsen - 00.jpg (111.23 KiB) Viewed 224 times
Shot taken at Gom Khang Menri Monastery 2008

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མཉམ་མེད་ཤེས་རབ་རྒྱལ་མཚན།

Nyamme Sherab Gyaltsen

Founder and first abbot of Menri Monastery, in Tibet.

Nyamme Sherab Gyaltsen was born in 1356 in Gyarong in the village of Tegchog, East Tibet and is considered to be a manifestation of She-rab Ma-we Seng-Ge (the Wisdom Lion of Speech) the great liberator.

His father was a Tantric master known as Lugyal from the Ra lineage and his mother was Rinchen Men.

From early childhood, he was recognized as an extraordinary child: without studying, he could recite mantras, remember and learn spiritual texts easily and was also self-aware.

After discovering at the age of 10 the suffering of cyclic existence, he followed the teacher Chala Yungdung Gyaltsen, soon became a monk, took 25 vows and was given the spiritual name Sherab Gyaltsen.

From then on he received the higher teachings of Bön:
- Dho – the Path of Renunciation
- Nag – the Path of Transformation
- Dzogchen – the Path of Self Liberation

With great devotion he practiced and learned mainly from the teaching tradition of Yeru Monastery and by following the Great Master Rinchen Lodoe.

Nyammed Sherab Gyaltsen received complete transmission of empowerment (wang), oral transmission (lung), and oral instruction (tri) of the 3 main streams of Bön teaching: Dho, Ngag, and Dzogchen.

He received fully-ordained monks’ vows at the age of 31 and entered into the great center of learning of Bön – the Yeru Monastery in Tsang province.

By participating in many other renowned Buddhist institutions and monasteries, he became very well known in Tibet and was recognized as a great wisdom scholar.

During his stay at the Yeru monastery, he took charge of one of the schools. He also became a tutor of two royal sons of Dru lineages and was enthroned as the successor of Kunga Wangden, the famous master of the Dru lineages.

Through his work he preserved and spread the outer, inner and secret teachings of Bön. From that time forward, every monastery has followed the exact same clear knowledge of the ancient system of monastic laws brought to life by Nyammed Sherab Gyaltsen.

In 1405, he founded the original Menri Monastery known as Tashi Menri Ling in the mountains.

Bön protectors directed him as to where exactly he should build Menri Monastery. With support from them and miraculous powers, he built the whole structure of Menri Temple including the monks’ living quarters. He decided to preserve there the traditions and teaching system of the destroyed Yeru Wensakha monastery.

Tashi Menri Ling Monastery soon became the mother monastery of Bön.

Nyammed Sherab Gyaltsen became the crowning ornament of Bön for his mastery of text, systems and rules; he came to be considered as the second Buddha.

There really are no texts from these three sections of Dho, Ngag and Dzogchen that he did not teach or write about in all of the 3 transmission lineages of Bön. He passed away at the age of 60, leaving behind many great scholars and practitioners.
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Re: Bönpo Masters

Post by kalden yungdrung » Tue Aug 28, 2018 8:29 pm

Tashi delek,

Funeral of a great Bönpo Lama “Alak Bongya Rinpoche” in Tibet. (Rebgong, Amdo)
ཨ་ལགས་བོན་བརྒྱ་རིན་པོ་ཆེའི་སྐུ་གདུང་ཞུགས་འབུལ་སྐབས།



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